CHAPTER XIII.
TEKAKWITHA MEETS DE LAMBERVILLE.—IMPOSING CEREMONY IN THE BARK CHAPEL.
TEKAKWITHA was eighteen years old, and was still classed among the pagan or infidel Indians, as distinguished from the Christians. She had injured her foot severely; she could not now leave the cabin, and sat idle one bright sunny day while the other women were hard at work in the corn-fields down by the river. She was unable to walk as far as the spring in the cove just below the castle, and bring up the daily supply of water for the lodge; nor could she gather fagots enough to prepare the evening meal, though she knew that all would return at dusk hungry and weary from their work. A few women, with some old people burdened with ailments of various kinds, were also in the village. Two or three of these had strayed into the chief's cabin, and were sitting with Tekakwitha when Father de Lamberville, who had been only a short time in the Mohawk country, passed slowly along through the rows of long, low bark-covered houses forming the Turtle Village. Caughnawaga was well-nigh deserted by its people that day, and seemed fast asleep, so still were its streets. The missionary was taking advantage of this occasion to visit the old and the sick who chanced to be in their cabins, that he might instruct them at his leisure. He had no thought of entering the lodge of Tekakwitha. He knew that the chief who lived there disliked the Frenchmen who came down from Montreal; and besides, he supposed the house would be empty as usual at such times. Its inhabitants were known to be busy and thrifty people; they were doubtless at work in the fields. He passed close to the doorway of the cabin with eyes downcast, intent on his own quiet thoughts. He wore the long black cassock of his order, and carried a crucifix in his girdle like those worn by the three who had lodged with the chief when he lived at Gandawague on Auries Creek. The shadow of De Lamberville falling across the open doorway caused Tekakwitha to look up, and she saw him moving calmly on outside in the sunlight. Darkness brooded over the Mohawk girl where she sat, far back in the depths of the dreary cabin. Her heart was weary with waiting. It may have been that her mother's spirit hovered about just then, and renewed its prayer; or, whatever may have caused it, the blackgown's train of thought was disturbed. He raised his eyes; he stood a moment at the doorway, and "il fut poussé a y entrer," says the old manuscript,—a sudden irresistible impulse caused him to enter. Lo! at the blackgown's approach the petals of this Lily of Caughnawaga opened wider than ever before. Those who were present on that eventful day saw for the first time to the innermost depths of Tekakwitha's soul, far down to its golden centre, enfolded so long in shadowy whiteness that no one suspected its hidden growth of beauty. Chauchetière says:—
"There he found Tekakwitha. Never was an encounter more fortunate on the side of the girl, who wished to speak to the Father, and who dared not go to seek him; on the side of the Father, who found a treasure where he expected to find no one."
Charlevoix tells us that Tekakwitha—
"could not dissemble the joy which this visit caused her, and hastened to open her heart to the Father in the presence even of two or three women who were keeping her company, and to testify to him her earnest desire of embracing Christianity. She added that she would have great obstacles to overcome in order to succeed in her intention, but that nothing should deter her. The ardor with which she spoke, the courage she evinced, and a certain air, at once modest yet resolute, which appeared on her face, proved to the missionary that his new proselyte would be a Christian of no common order; therefore he instructed her in many things of which he did not speak to all whom he was preparing for baptism. God doubtless establishes between hearts, the possession of which he has specially reserved to himself, a sort of spiritual sympathy which forms, even in this life, the sacred bond which is to unite them eternally in glory. Father de Lamberville, whom I well knew," continues Charlevoix, "was one of the holiest missionaries of Canada, or New France, as it was then called, where he died at Sault St. Louis, as it were in the arms of Charity, worn out with toils, sufferings, and penance. He has often told me that from the first interview he had with Tegahkouita, he thought he perceived that God had great designs upon her soul; however, he would not hasten her baptism, but took all those precautions which experience had taught to be so necessary, in order to be certain of the savages before administering to them the sacrament of regeneration."
As soon as Tekakwitha had recovered from the wound in her foot, which had occasioned her encounter with the blackgown, she began to attend the morning and evening prayers at the chapel, in accordance with Father de Lamberville's advice. As often and as regularly as the sun rose and set, she was now to be seen on her way to St. Peter's. Chauchetière says:—
"At first they did not give her any trouble; they let her go and come to say her prayers like the others; and some have believed that if this cabin was not opposed to prayer when Catherine was in it, it might have come from the good custom which the mother of Catherine, that good Algonquin of whom we have spoken, retained there up to the time of her death, and these infidels were accustomed to see praying."
So far as Tekakwitha was concerned, the winter which followed these events passed quietly away in preparation for her baptism. She performed her usual duties in the cabin, and her aunts did not molest her on the subject of religion. According to one account, they had become Christians themselves, though this is contradicted elsewhere. The young girl was present at the instructions given to catechumens, and learned all the prayers with great facility and a marvellous avidity, in the hope that the Father would hasten her baptism.
"The missionaries before the baptism of adults took care to inform themselves, secretly, of their manners and conduct. Father de Lamberville questioned all who knew Tegahkouita, and was greatly surprised to find that none, even among those who ill-treated her, could say anything to her discredit. This was the more flattering to her, since the savages are much addicted to slander, and naturally inclined to give a malicious turn to the most innocent actions."
The missionary found no one who did not give a high encomium to the young catechumen. He hesitated no longer to grant what she so ardently asked. Easter Sunday, 1676, was appointed for the day of her baptism. The Christians of Caughnawaga Castle were pleased to learn that at last the blackgown had resolved to baptize Tekakwitha. Nearly a year had passed since she first asked to be made a Christian. All knew her worth. When the glad news of Father de Lamberville's decision was made known to Tekakwitha, her countenance became radiant with joy. Her aunts gave their consent to the step their niece was about to take. We are not told what her uncle said or did at the time. Perhaps he was intent on other important affairs just then, or he would probably have put some obstacle in her way. He certainly dreaded, above all things, the possibility of seeing his niece enticed away to Canada in the footsteps of her adopted sister. Perhaps he felt quite sure of keeping Tekakwitha with him, as she showed no desire to join a band of Kryn's followers who set out from the Mohawk Valley shortly before the appointed Easter day arrived. Like those who had gone with the "great Mohawk" on a former occasion, these pilgrims were bound for the Praying Castle on the St. Lawrence River. In the band were many friends and neighbors of Tekakwitha, so that in part at least her heart must have gone with them to Canada. The Praying Castle of St. François Xavier was no longer at La Prairie, as when Kryn first visited it, but had been moved this very year a few miles up the river close to the great Lachine Rapid or Sault St. Louis, and was henceforth called Caughnawaga. The older village of the same name in the Mohawk Valley was astir with expectation when Easter Sunday arrived, in the year 1676.[51] The young catechumen whom the blackgown De Lamberville esteemed so highly, the one of whom no word had been said in disparagement, every act of whose life was as clear and fair as the day, was eagerly awaiting the hour of her baptism.
The Indian girls on that Easter morning, ready, as always, for a pageant or ceremonial of any kind, crowded about the door of the rustic chapel, inside and out. Some of them carried their little brothers or sisters tied to their backs on cradle-boards. Some were gorgeous with bright-colored blankets and beads. Proudly they tossed their heads, these Mohawk girls, sure at least of their share of admiration from the young braves, notwithstanding that the old chief's niece was for the moment attracting more attention in the town than usual. What did her wonderful reputation for virtue amount to, after all? Much hard work, some of them thought, and a scant allowance of fun or excitement. But for once all eyes were centred on the quiet maiden, as she issued from her uncle's lodge, and with two companions, also ready for baptism, neared the door of the chapel. It was easy to see that most of the people of Caughnawaga respected and honored her on account of her virtue. There was a time when the Iroquois had vaunted the chastity of their women, and on that account held their heads higher than any other race of Indians. On this glorious Easter day the Mohawks seemed to realize, at least in a general way, that the maiden Tekakwitha, whom they knew to be as strong in will as their own flint rock and as pure at heart as their crystal spring, had caught up the beautiful crown that was fast falling from them. They felt that she at least, while she lived, could be trusted to hold it securely above the mire into which they were sinking faster and faster.
On the day of Tekakwitha's baptism, the light which the blackgown brought with him to the Mohawk country beamed with unquenchable brightness from her quiet but joyful face, and glimmered in scattered reflections on the faces of the crowd through which she passed. There men and women, warriors, hunters, jugglers, boys and girls of every age,—in a word, all who were in the village had gathered into groups to watch what was taking place at the chapel of St. Peter. The blackgown took care to render the baptism of an adult, and especially of such a noteworthy one as the niece of the chief, as impressive as possible; it was conducted with all due solemnity.
Never before had the Christians of Caughnawaga been more generous with their gifts. They had offered their richest furs[52] to adorn the chapel in honor both of Easter day and of Tekakwitha's baptism. The walls were hung with beaver and elk skins. There were bear-skin rugs and buffalo hides, embroidered in many colors, both under foot and on every side. Belts of wampum festooned the rafters. Blossoming branches of shrubs and clusters of frail little wild-flowers that grew in the ravines near by, decorated the altar. The entrance door was embowered in green. The approach to the chapel was through an avenue of budding trees, which had been planted there by the missionaries, to give an air of seclusion and dignity to the sacred portal. In them the birds were building their nests, and kept up a continual fluttering, chirping, and trilling. The blackgown's well-trained choir of Indian boys and girls, already within the chapel, were watching for Tekakwitha to enter. When the three catechumens appeared at the door, Father de Lamberville, in surplice and violet stole, advanced to meet them. Sturdy Mohawk boys who had learned to serve at the altar, attended him. The ceremony began at the chapel door. Katherine was the Christian name to be given to Tekakwitha. Clear and distinct were the words of the priest, as he asked the following questions: "Katherine, what dost thou ask of the Church of God?" Then came the short sweet answer, "Faith." "What doth faith lead thee to?" "Life everlasting," was the response. The blackgown, still using the words of the time-honored ceremonial, continued: "If then thou wilt enter into life, keep the commandments. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, and thy neighbor as thyself." This exhortation sank deep into the soul of Tekakwitha. Fervent and recollected in spirit, she strove to catch the meaning of each word and sign. Father de Lamberville went on with the sacred rite. Breathing on her thrice, as she stood with head bowed down, he exorcised the Evil One, saying: "Go out of her, thou unclean spirit! give place to the Holy Spirit, the Paraclete!" She raised her head at these words, and he signed her forehead and breast with the cross. Then he blessed the salt, the symbol of wisdom, and laid it on her tongue. Again he bade Satan begone. They now entered the little church. They stood close by the font. He touched her ear with spittle, saying the mystic word of Christ: Ephpheta, that is, "Be opened!" Then she renounced the devil with all his works and pomps, and was anointed with the oil of the catechumens. She made her profession of faith in the words of the Apostles' Creed. After that the priest changed his violet stole for a white one, and poured the water of baptism on her head, saying at the same time the brief, essential words of the sacrament: "Katherine, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. Amen."
The people watched each of these ceremonies with rapt interest. When it was all over, Katherine Tekakwitha turned from the font with a white cloth on her head, which the priest placed there in token of innocence, bidding her carry it unsullied before the judgment-seat of God; and she bore in her hand a lighted taper, the symbol of faith. She seemed quite unconscious of earth, and bright with angelic joy. The Mohawks could almost believe they were looking at a blessed spirit rather than at one of themselves. The choir of Indian children, silently waiting their turn, now filled the chapel with joyous melody, and made it resound with the sweet words of an Iroquois hymn, prepared for them by their missionaries. The birds outside, stirred to blither singing by the sound of voices within, warbled their richest notes. The great forest that sheltered the bark-covered shrine was alive with music, strange and rapturous, like the strains heard by Saint Cecilia in her vision. De Lamberville, entranced, stood at the altar and listened, like one in a dream. Each breath he drew was a fervent prayer for his Indian flock. He was quite alone among them,—the only pale-face at Caughnawaga Castle,—but he felt no isolation. He had given his life to these people, and his heart vibrated in perfect accord with the Iroquois music. If he thought of his home in France and the glorious Easter anthems he had heard at St. Eustache and Notre Dame, it was not with vain regret, but only with the calm assurance that if his friends across the sea could hear these Indians singing in their forest chapel and could see the face of this Mohawk girl lit up with the joy of her baptism, they would not feel that he was throwing away his life and talents among barbarian tribes. The path of his duty lay clearly before him.
"Go teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." These words were ever ringing in the missionary's ears. It was in fulfilling this command that he had found the Lily of the Mohawks ripe for Christianity. He felt that he had gathered rich fruit with but little effort, and his next thought was how to keep it safe and bring it to its highest perfection for the Master of the Vineyard, whom he served.
From the time of her baptism Katherine Tekakwitha's life resembled in many respects the lives of the early Christians. Chauchetière thus speaks of her baptismal name:—
"Several Indians bore this name before and after her, but not one of them so worthily as the Blessed Catherine Tegakouita. La Prairie de la Magdeleine possesses the precious remains of one named Catherine Ganneaktena, from Oneida, who was the foundation stone of the mission.... Another Catherine died at the Sault at the age of thirteen, having lived innocent as an angel, and died as a victim of virginity. These two Catherines would have served as models for all the Christian Indian women at the mission of the Sault, had not Catherine Tegakouita arisen to shine like a sun among the stars."
FOOTNOTES:
[51] Chauchetière mentions Easter Sunday, 1675, as the date of Kateri Tekakwitha's baptism. Cholenec and others give the date as above, 1676.
[52] This description of the chapel at the time of Tekakwitha's baptism is taken principally from a manuscript of Rev. Felix Martin, entitled "Une Vierge Iroquoise."