CHAPTER XXV.
THE MEMORY AND INFLUENCE OF KATERI TEKAKWITHA AFTER HER DEATH.—MODERN CAUGHNAWAGA.
IT has been seen how the waning yet ever-brightening spark of a saintly life went out among the Indians of the Sault, and the reader has learned where Kateri Tekakwitha was laid to rest; but her memory is still alive at the places where she lived and died, and even far away among the Indians of the North and West; and wherever she is known her influence is still a power for good. The Rev. P. Fouquet, a missionary who labors among the aborigines of British Columbia, in a letter addressed to the Rev. V. Burtin, Curé of Caughnawaga, P. Q., under date of July 22, 1888, says:—
"I have spoken to hundreds of Indian villages of your admirable Sauvagesse [thus he calls Tekakwitha].... Nothing is so useful to our Indians; her example is a great encouragement to them in the practice of Christian virtues."
The Flathead (Kalispel) Mission in Montana, with its large Indian school and thriving settlement of industrious Christians, owes its origin in great part to the zeal of a few adventurous Iroquois who migrated to that region from Caughnawaga in Canada. Among these was a certain chief called Ignatius the Iroquois. He had grown up under the shadow of Tekakwitha's cross, and after living for a time among his new friends the Kalispel people, who gained from him and his comrades a favorable opinion of Christianity, he did not hesitate to undertake a dangerous journey across the great plains of the United States in order to obtain for them a missionary. It was in paving the way for Father De Smet, the Apostle of the Rocky Mountains, that the brave Iroquois lost his life. When that Father succeeded after many difficulties in accomplishing the long journey from St. Louis in the Mississippi Valley, to the Kalispels in Montana, he reaped a most unexpected harvest of Indian converts. This was because they still cherished the memory of Ignatius the Iroquois, who from his youth had reverenced that of Kateri Tekakwitha. May we not then justly claim for her a share in the success of that Kalispel mission? Was it not her strong, sweet influence for good that had spanned the continent at last, and raised the cross aloft among the redmen of the Rocky Mountains?
Not alone among the Indians of the West, but far away to the East, and beyond the Atlantic Ocean, the name of Kateri Tekakwitha is often spoken. In April, 1888, the people of Caughnawaga joined with their missionary, Père V. Burtin, in celebrating the diamond wedding of his aged parents, who live at Metz, in Lorraine. The name the Caughnawagas have given to their beloved pastor is Takaronhianckon, which means "Two Skies Together," because he belongs to two countries,—the land of his adoption, and his fatherland over the sea. Père Burtin delights in praising the virtues of Kateri Tekakwitha, and often mentions her in his letters. Her name has become a household word in the missionary's old home on the banks of the Moselle, which he has not seen for more than thirty years. This double celebration of a diamond wedding on both sides of the Atlantic proves not only the strength of true domestic affection that neither time nor distance has been able to obliterate, but also the love and gratitude of the Indians to the man who forsook house and kindred so many years ago for their sake.
Pictures of Kateri were painted by Chauchetière shortly after her death, and were distributed in many directions. They were first engraved and sent to Europe by order of Madame de Champigny in the year 1695. One or more of these reached the French Court, which was then at its most brilliant period under Louis XIV. The powdered and befrilled ladies of that time looked with wonder on the rough cut sent to them of a little squaw in blanket and moccasins, holding in her hand a cross, and worthy, they were told, to be held up as a model for the Christians of Europe. She had indeed lived as a light in the wilderness, and was looked upon by all who knew her as a lily of purity and star of faith.
There is a very old, full-length portrait of Kateri Tekakwitha still hanging in the sacristy at Caughnawaga, P. Q. Others are to be seen at St. Mary's Church, Albany, and in the possession of the Jesuits at Troy, New York. An ideal portrait of her by Mr. Lang, completed in the early part of the year 1889, is by far the best representation of her now in existence. The same artist has also painted her, in a landscape of great beauty, as just moving away from her favorite place of prayer near the mission cross on the St. Lawrence. A Sister in the Hôtel Dieu at Montreal has a quaint colored print, representing her very much as she appears in the rude, uncolored engraving which accompanies the account given of her in "L'Amérique Septentrionale" by De la Potherie. The illustration in Chauchetière's life of her, published in quaint style by John Gilmary Shea, in 1887, is not unlike these two.
What served far more than any pictorial representation ever made, to keep her saintly memory before the people of her own village, was the formation of Kateri's Band, or Les Sœurs de Catherine, as they were called. These were young Indian girls whom Thérèse Tegaiaguenta banded together after Kateri's death, and incited to imitate the virtues of her friend, who, as she firmly believed, was still loving her and helping her in heaven, according to her promise. It has already been said that Thérèse received by common consent the name of the one who while on earth had been her inseparable companion. Hence it is easy to account for the fact that in a "Life of Marguerite Bourgeois," published in 1852, the author should have confused the identity of these two young Indians of the Sault, and given an account of the Lily of the Mohawks under the name of Thérèse Tegakouita. Their souls were locked together in life; their names in death.
While Thérèse lived, the Caughnawagas gave her the name and a part of the love and reverence they had shown to Kateri herself. When once she had formed the band known as Kateri's Sisters, and had passed from among men, then indeed there was nothing left on earth of the Lily of the Mohawks save lifeless relics and what the old writers are pleased to call "an odor of sanctity." Onkwe Onwe-ke Katsitsiio Teiotsitsianekaron. These words, as we have already seen, may be read on the monument at the foot of Tekakwitha's Cross, but her bones do not rest there. They were carried to the modern village of Caughnawaga, and some fragments of them even still farther from her grave;[75] for at the time of the French and Indian War the Jesuits resolved to divide the Caughnawaga mission, and remove some of their flock farther away from the dangers of Montreal. The Tarbells—who as children had been captured at Groton, Connecticut, in Queen Anne's War, and afterwards became too thoroughly identified with the Caughnawagas to return to their Puritan relatives when the opportunity offered—headed this party sent westward from the Sault to form a new settlement. Choosing Aquasasne,—"the place where the partridge drums,"—a plain east of a slight hill, at one of the few spots where the rapid-vexed river glides calmly by, —they began the mission of St. Francis Regis, and threw up a log-cabin for the Jesuit Father Mark Anthony Gordon, who accompanied them, bearing as a precious treasure part of the remains of Catherine Tehgahkwitha.[76]
This portion of her remains was lost in a fire which destroyed the log chapel and its contents shortly before the treaty of peace was signed between England and France, in 1763. A new wooden church soon replaced the rude chapel, and in 1791 this in turn gave way to the present massive stone church of that mission. The St. Regis settlement was found to be on the New York boundary line; so the village is now part British and part American. Methodist and Episcopal missions have been started there at different times, but most of the Indians of the place still adhere to the faith of Jogues and Tekakwitha.
The Catholic Iroquois,—many of them famous as warriors,—naturally enough, sided with the French during the long period of our intercolonial wars;[77] but when the Revolution broke out they refused to take up arms against the people of the English Colonies at the instigation of their British oppressors, as did the Mohawk followers of Brant. Though urged and threatened by Sir Guy Carleton to do so, they maintained their neutrality. Some actually joined the American army of patriots. One of these, Atiatonharonkwen, or Louis Cook, rose to the rank of captain. During the stirring times of 1812 the settlement at Aquasasne was disturbed by incursions of both American and British troops; but since that war came to an end the missions of Caughnawaga and St. Regis have enjoyed peace and quiet. Their people have shared in the general prosperity and progress of this country and Canada. They support themselves by means of agriculture and the manufacture of baskets, sleds, moccasins, snow-shoes, and other articles ornamented with beads in the Indian fashion. The Caughnawagas, moreover, are noted for being especially brave and skilful in the use of every kind of river-craft. As raftsmen and pilots they are unequalled. The patriarchal figure of the famous Caughnawaga Indian, Jean Baptiste, with his swarthy face and bright-red shirt, seen year after year at the pilot-wheel of nearly every excursion-steamer that shot the Great Rapid of the St. Lawrence on its way to Montreal, will not soon be forgotten by the many travellers whom he steered safely to their destination. Others as skilful still dwell at the same Indian village, ready at any time to board the steamers as they pass along.
When the Gordon expedition was being fitted out for Egypt in 1884, an urgent invitation was extended to the Caughnawaga raftsmen to join it. About one hundred of them did so, and dexterously carried the British troops through the rapids of the Upper Nile. On their return they were received in England with marked consideration, and were thanked by Queen Victoria in person for their services to the realm. They then recrossed the ocean to Caughnawaga, well pleased with their venture into foreign lands.
Among these same people of the Sault are lineal descendants of those proud Mohawks with whom the fathers of Albany maintained so long the close alliance formed at Tawasentha, when the foundations of the city were first laid on land belonging to the most warlike of the Five Nations. Accordingly, when the Albanians, in 1886, prepared to celebrate the bi-centennial of their charter, a deputation of these Mohawks was formally invited from Caughnawaga by the Mayor of Albany. On their arrival they were publicly received at the City Hall as honored guests, the freedom of the city was extended to them, and they took a prominent part in the ceremonies accompanying the celebration. They were present in full Indian costume, both at the opening of the city gates, and at the grand military high mass celebrated on bi-centennial Sunday at St. Mary's, the oldest Catholic Church of the city. Their presence on that occasion recalled with touching interest the memory of their first apostle of Christianity, Isaac Jogues, who was sheltered from the cruelty of his captors by the kind-hearted burghers of Albany. The sacrifice of his life, which he offered for them when he returned to the Mohawk Valley, had brought these Indians to the Christian faith; and the example of Kateri—their "Little Sister," as they still call her—had helped to hold them to it through the vicissitudes of two centuries.
The fervor of these Indian people of the Great Rapid, whose ancestors were converted from paganism in the valleys of New York State, has not abated since the days of Kateri, nor has the work of the Jesuit missionaries among them been fruitless in lasting results, notwithstanding the assertion of Kip to the contrary, in his introduction to "Early Jesuit Missions." The large congregation of Christian Iroquois still dwelling at the Sault is in itself a living proof of the success and continuance of the old mission work. No one could attend the religious observances there without being impressed by their sincere and heartfelt devotion to the Christian faith. The Corpus Christi procession, as witnessed by the author, in 1888, at the village of Caughnawaga, was picturesque and edifying beyond description.
FOOTNOTES:
[75] See Hough's History of St. Lawrence County.
[76] Shea's History of the Missions, p. 339.
[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 Chauchetière 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, Première Vièrge 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 débris, 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!"
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. Rémy Curé of La Chine, dated March 12, 1696, and testifying to miracles worked through her intercession in his own parish.
[80] This person was Father Chauchetière. He says in the Preface to his life of Catherine Tegakouita: "Catherine me porta dans une vision à 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.