XXIII

In reprinting the text of Le Jeune's Relation of 1634 (closed at Quebec, August 7), we follow the example of the first edition (Paris, 1635), in the Lenox Library; but the "Table des Chapitres" we obtain from that library's copy of the second edition, as this feature is not a part of the first. These two editions are known to bibliographers as "H. 60" and "H. 61," respectively, because referred to in Harrisse's Notes, nos. 60 and 61. The "Privilege" bears date, December 8, 1634, four months and a day later than the date of the document.

Collation of first edition: Title, with verso blank, 1 l.; Privilege, with verso blank, 1 l.; text, pp. 1-342. The signatures of the text are in eights, except Y which is in six, the last three leaves being blank, one of which is usually pasted to the cover. There are two copies of this edition (H. 60) in the Lenox Library. In one of these the paragraph of fourteen lines beginning, "Le 24. du mesme mois" is, through an error, given on p. 327, after the paragraph commencing with "Le premier de Iuillet." In the other copy this is corrected by transposition, the former paragraph appearing on p. 326. This peculiarity serves to fix the priority of editions; for in H. 61 the reprinter has followed the corrected issue of H. 60 in this respect, though not line for line. This is likewise true of the Avignon edition, noticed below.

The second edition collates as follows: Title, with verso blank, 1 l.; text, pp. 1-342; "Table des Chapitres," 1 l.; "Extraict du Priuilege du Roy," with verso blank, 1 l. The signatures are A-Y in eights; sig. Y consists of text, 3 ll.; table, 1 l.; privilege, 1 l.; blank, 3 ll.

The pagination is quite erratic. In two copies of the first edition which we have examined, the following errors appear in both: 132 mispaged 332; 229 mispaged 129; 321 and 322 mispaged 323 and 324; 335 mispaged 33. In the first issue of this edition 66 and 67 are mispaged 67 and 68, and 70 and 71 are mispaged 60 and 61; but in the second issue of this edition these latter mistakes have been corrected. In the second edition 220, 221, 281, 310, and 321-336 are mispaged 200, 121, 283, 210, and 323-338, respectively.

The second edition (H. 61) is in every way a reprint, varying from the first edition in line and page-lengths, in contractions, in line-endings, in text, in folio headings, and in typographic style. While the title-pages of both editions end similarly, line for line, the type of the first edition is generally larger than that of the second; L'ANNE'E and M DC. XXXV in the first, are printed L'ANNEE and M. DC. XXXV, in the second edition. In the Privilege of the first edition the head ornament consists of eighteen parts, bisected by four dots; but in the second there are but seventeen parts without a division. The word "consecutiues" in the first is printed "cõsecutiues" in the second; many similar differences in the text, too numerous to mention here, are evident. Among other differences may be noted the fact that whereas, in the first edition, native words are sometimes set in Roman and sometimes in Italic, they are uniformly in Italic in the second edition.

There is still another, a third, edition of this Relation of 1634, which may be designated as the Avignon edition. The only copy known to us is in the Lenox Library. It is imperfect; for almost half of the upper part of the title-page, half of leaf A₄ (pp. 7 and 8), and nearly the whole of the last four pages (413-416) are lacking. It was reprinted, together with the Relation of 1635, and the following title is restored by conjecture, through the help of the wording of similar lines in other Relations.

Collation: Title, with verso blank, 1 l.; preface headed "A MESSIEVRS," etc., pp. (8); Le Jeune's Relation of 1634, pp. 1-269; p. 270 blank; Relation of 1635, pp. 271-336; Brébeuf's Huron Relation, pp. 337-392; Perrault's Relation of Cape Breton, pp. 393-400; "Divers Sentimens," pp. 401-416. Sig. a in five, and A-Cc in eights. Sig. O is by mistake printed Oo; pp. 27, 152, 212, 323, and 345 are mispaged 77, 52, 122, 223, and 245, respectively. There is a special preface, as follows, covering eight unnumbered pages:

A Messievrs les Prefect, Assistans, Conseillers, & Confreres
de la grande Congregation de N. Dame erigée au
College d'Auignon sous le tiltre de l'immaculee
Cōception de la Vierge.

MESSIEVRS,

Voicy des Sauuages qui sortent de leurs forests, pour se produire au iour dans la France, & changer d'air & d'humeur dans le plus agreable seiour du monde. Ils [2] viennent de paroistre à la Cour, ou l'on a pris plaisir a voir ces visages d'vn autre monde: le Roy les à veus comme l'vne des conquestes de sa pieté & celuy qui luy a presenté cette Relation à eu le mesme accueil que le courrier qui luy auroit porté les nouuelles d'vne Prouince gaignée. Ce grand Genie de l'Estat venant de forcer l'Heresie dans ses meilleures villes, a fait passer encore son zele au dela des mers, pour y donner la chasse à l'Idolatrie, iusques dans ses forests. Il est vray qu'il a fallu plus de sueur que de sang en vne guerre, d'où l'on ne pretendoit autre auantage que sur des ames, & où l'on ne [3] vouloit rien gaigner que sur des esprits, qui ne sont difficiles a estre vaincus, que parce qu'ils sont trop foibles. Vous verrez des catécumenes, chez qui la premiere disposition pour estre Chrestiens, c'est de deuenir Hommes; & peutestre que vous benirez auec moy les trauaux de ces conquerans de la Croix, que la charité arrache du sein de leur patrie pour changer le Ciel de la Frãce en vn climat qui voit d'autres astres que cettui-cy, & où l'on n'a rien de commun auec nous que les Elemens. Au reste ie vous presente cet ouurage comme vne piece qui est toute acquise à vostre Maistresse, & que i'appends comme [4] vn anatheme voué à cet auguste Oratoire où la Reyne du Ciel voit autour de ses Autels l'vne des plus honorables assemblées qui soient en France. Vous aurez de la consolation à voir des Pays inconnus, qui donnent des seruiteurs à MARIE, & la passion que vous auez pour sa gloire, vous fera prendre vos interests dans les heureux progrez que ces commencemens nous promettent, puisque la creance du Fils est la premiere disposition à l'honneur de la Mere: vous estes les domestiques de l'vn & de l'autre; & voicy des Estrangers qui cherchent de la faueur, & qui esperent que comme MARIE [5] agréera le bon accueil que ses deuots feront aux nouueaux subiets de JESVS aussi IESVS les verra de bon œil, si les deuots de MARIE les luy presentent. Que si nos Canadois à leur abord vous saluent de mauuaise grace, Messieurs, ne vous rebutez pas; ce sont les complimens d'vn peuple qui voit plus souuent des Elans que des hommes, & que nos François appriuoisent à la vie ciuile, sous des cabanes. Ie sçay bien que dans l'estat ou vous les verrez vous ne leur donnerez aucun autre rapport auec nous que celuy de la figure, & que vous iugerez que dans le rang des natures intelligentes, [6] ils composent vne espece nouuelle, entre l'hōme & la beste: & cela mesme à mon iugemēt doit seruir à les faire mieux receuoir, puisque vous lirez sur ces faces mal-faittes les obligatiõs immortelles que vous auez à cette Prouidence qui à contribué autant de perfections differentes pour vous rendre accomplis, qu'elle a laissé de defauts dans les corps, & dans les esprits de nos pauures Sauuages. Peutestre que le commerce qu'ils ont auec nos François leur sera vne leçon ordinaire de cette humanité dont nous tenons eschole ouuerte à toute l'Europe. Qui sçait si ces landes steriles seront vn iour l'vne des [7] belles parties du monde. Pourrions nous bien desauoüer que ces belles Prouinces que nous habitōs maintenant, & où les Nations estrangeres viennent faire l'amour aux Graces, n'ayent esté autrefois la Nouuelle France? & les Peres de ceux qui viennent estudier chez nous l'art de viure auec les hommes, n'ont-ils pas fait passer nos ancestres pour des Barbares? Que si nos Peres ont seulement adoré des Dieux d'or & de marbre, nos Sauuages ne sont pas plus impies, pour estre superstitieux auec moins de despense; & tousiours ils auront cet auantage qu'ils ne perdront pas tant a brusler leurs Idoles. Que si [8] vous agrées (Messieurs) cete offre, ie redoubleray mes vœus & mes prieres pour haster la conuersion de ces peuples afin que ma presse suë plus souuent, & trauaille sur quelque ouurage plus grand ou vous recognoistrez que ie suis.

MESSIEVRS,

Vostre tres-humble & tres obeissant seruiteur.

IAQVES BRAMEREAV.

The Avignon has one peculiarity which we have not seen noted elsewhere. Signature F ends on p. 96 with the catch-word "Pour." In commencing the next sheet, signature G, the printer begins with the word "Pour" found near top of p. 130 of the Paris first issue; from that point, he continues his type-setting, seemingly without discovering that he has omitted the whole of the matter from line 4, p. 125, to line 3, p. 130 of the Paris first edition.

Harrisse's descriptions (nos. 60, 61, and 64) are entirely useless, being in these titles very inaccurate. There are errors and omissions, too, in Sabin, vol. xvi., p. 537, nos. iii. and iv. As the statements of other catalogues and bibliographies are generally based on these, we omit, in this case, to refer to them. Copies of the Paris editions have been sold or priced as follows: Barlow (1889), no. 1274, $25.; O'Callaghan (1882), no. 1215, first edition, $9.; no. 1213, second edition, but called there first, $65.—it had cost him 68 francs; Moore sale, pt. 2 (1894), no. 639, second edition, $10.; Dufossé, of Paris, priced (1891 and 1892) at 150 francs; Harrassowitz, of Leipzig, priced (1882) at 180 marks. Copies of the Paris editions, first or second, may be found in the following libraries: Lenox (2 editions), Harvard, Library of Parliament (Ottawa), Brown (private), British Museum, and Bibliothèque Nationale, Paris.

NOTES TO VOL. VI

(Figures in parentheses, following number of note, refer to pages of English text.)

[1] (p. [35]).—This was the motto of the Society of Jesus; it was a favorite expression with Loyola, and was adopted by him as the rule of his life. It became thus the rule of the Jesuit order, expressing the consecration of the lives of its members "to the greater glory of God."

[2] (p. [35]).—Jean de Lauson (or Lauzon), one of the most influential men in the affairs of Canada during more than thirty years, was born in 1582. In 1627, he was a member of both the state and privy councils; a member of the tribunal known as "requêtes de l'hotel," whose office was to bring petitions of individuals before the royal council; and president of the grand council. In the same year, he was appointed intendant of Richelieu's Company of New France, holding this post for about ten years. He acquired, for both himself and his family, large seigniories; the most important of these was the island of Montreal, which, however, he transferred (Aug. 7, 1640) to Dauversière and his associates, who founded the Montreal colony.

In January, 1651, Lauson was appointed governor of Canada, where he arrived in October following. Nine days later, he married (as his second wife) Anne Després, sister-in-law of Sieur Duplessis-Bochart (see vol. [v]., note [34]). Lauson's administration, lasting till the end of 1656, was marked by quarrels with the Montreal colony, and by general disaffection among the residents of Canada. He cared less, apparently, for the needs or welfare of the country than for his own aggrandizement; and he was unfitted, by age and by lack of resolution, for the position he held,—especially at this time, when the Iroquois were a constant menace to the entire St. Lawrence region. He was, however, friendly to the Jesuits, and conferred many favors upon them. He died in February, 1666.

[3] (p. [37]).—Davost and Daniel had arrived, with the latter's brother, at the Grand Cibou (Cape Breton), in 1632; and in the following year they went thence to Quebec with Champlain (see vol. [v]., notes [53], [54]).

[4] (p. [43]).—Concerning Three Rivers, see vol. [iv]., note [24].

[5] (p. [43]).—Jacques Buteux was born at Abbeville, April 11, 1600; and at the age of twenty entered the Jesuit novitiate at Rouen. His studies were pursued at La Flèche; he was an instructor at Caen during 1625-29, and superintendent of the school at Clermont, 1633-34. In the latter year, he was sent to the Canada mission, and in September went with Le Jeune to the new settlement of Three Rivers. Here he remained (as superior, during 1639-42, and 1647-52), ministering to the Montagnais and Algonkin tribes, among whom he frequently journeyed. His death occurred May 10, 1652, while ascending the St. Maurice River, on a journey to the country of the Attikamègues; attacked by a hostile band of Iroquois, he was slain by them, and thrown into the river. Buteux, though of frail and delicate physique, was filled with zeal for the conversion of the savages, and longed for the glory of a martyr's death. Mother Mary of the Incarnation writes that his was "an incredible loss to the mission."

[6] (p. [47]).—All our men: a number of skilled artisans had been sent over in 1634, with Le Jeune; and they proceeded, under De Nouë's direction, to rebuild the Jesuit residence, which had suffered greatly during the capture of Quebec and the English occupation. They also built a small house for the priests in charge of Champlain's chapel, Notre Dame de Récouvrance (see vol. [iv]., note [20]).

[7] (p. [69]).—Notre-Dame des Anges: this name was given first by the Récollets to their convent at Quebec (see vol. [iv]., note [22]); the Jesuits adopted the appellation for their own church and residence not far distant, on the site once occupied by Cartier's fort, at the confluence of the St. Charles and Lairet rivers. The Jesuits were granted, in 1626, a seigniory on the St. Charles, which was named Notre-Dame des Anges.

[8] (p. [75]).—Robert Giffard, sieur of Beauport, was born in 1587, at Mortagne, France. He was a physician, and Sulte says that he had an appointment in that capacity, on the ships that were annually sent to Canada. In 1627, he had a hunting-lodge at La Canardière, where two Frenchmen were murdered by the Indians. He left Canada, upon its seizure by the English; but having obtained (Jan. 15, 1634) the concession of Beauport, below Quebec, he, in the following May, conducted thither a colony, under the escort of Duplessis-Bochart. He was (after Hébert) the first real colonist in Canada, the first who obtained from the soil support for his establishment. Lists of Giffard's censitaires are given by Sulte (Can.-Français, vol. ii., pp. 50-52, 57). In 1647, he obtained another and larger grant of land, known as the fief St. Gabriel. He transferred a part of this concession to the Hurons of New Lorette, March 13, 1651; another part to the hospital nuns (which order one of his daughters had joined two years before), Aug. 20, 1652; and the remainder to the Jesuits, Nov. 2, 1657, but five months before his death. In September, 1648, Giffard was elected a member of the colonial council. In August, 1652, his daughter Marie Louise (then aged thirteen) married Charles de Lauson, son of the governor. Giffard was a prominent and public-spirited citizen of New France.

[9] (p. [101]).—Nicholas Rohault, Marquis de Gamache (or Gamaches), was a nobleman of Picardy. His eldest son, René Rohault, was born May 25, 1609, not far from Amiens, in which city he was a pupil at the Jesuit college. René became a novice in that order, March 9, 1626, at Paris,—largely through the influence of Coton, then provincial of France, whose death occurred but ten days later. Upon entering his novitiate, René persuaded his father to give the Jesuits a part of his own patrimony, for the establishment of a school in connection with their Canadian mission. De Gamache accordingly gave them, for his son, 16,000 écus of gold (Charlevoix erroneously says 6,000); and added, as a personal gift from himself, an annuity of 3,000 livres, to be paid as long as he should live. René pursued his studies successively at Paris, Amiens, Eu, and La Flèche, and preached three years at Eu, where he died June 29, 1839.

Le Jeune had opened, about the beginning of 1633, at the residence of Notre Dame des Anges, a school for such Indian children as he could collect from wandering families or parties camping near Quebec,—Montagnais or Algonkin. In the summer of 1636, a few boys were brought from the Huron country by Daniel and Davost; and these, with two lads who had been presented to Le Jeune, were the nucleus of the "seminary" or boarding-school that had been so ardently desired by the missionaries, Récollet as well as Jesuit. After continuing this school nearly five years, the Jesuits abandoned it, in order to carry on the college at Quebec (which had been established through the gift of De Gamache), and an Indian settlement at Sillery.—See Creuxius' Hist. Canad., pp. 7, 8; and Rochemonteix's Jésuites, vol. i., pp. 205-209, 280-287.

[10] (p. [103]).—Kingsford says (Canada, vol. 1., p. 130): "One regulation which Champlain instituted remains in force to this day. He directed that, in New France, the Angelus should be rung at morning, mid-day, and evening,—a social as well as a religious necessity, in a community where there were few clocks, watches, or sun-dials.

"The Angelus is so called from the short Latin prayer made at the hour indicated by the ringing of the church bell. In summer the morning hour is six, in winter it is seven; the bell is also rung at noon, and at seven in the evening." The devotion of the Angelus was instituted by Pope John XXII., in 1316.

[11] (p. [105]).—Cf. with this account of Jacques Michel, that given by Champlain, in Voyages (1632), pp. 230, 252, 256-262.

[12] (p. [119]).—Concerning Pierre Antoine (Pastedechouan), the Montagnais interpreter, see vol. [v]., note [33].

[13] (p. [129]).—For sketch of Oliver Le Tardif, see vol. [v]., note [49].

[14] (p. [147]).—The Sorcerer: Carigonan, a noted medicine man among the Montagnais, and a brother of Pierre Antoine. A third brother, with whom Le Jeune lived while wintering with the tribe, was named Mestigoit.

[15] (p. [151]).—The abandonment of the Indian village at Three Rivers, here referred to, would seem to have occurred some time after the League of the Five Nations was formed (soon after 1600). See vol. [v]., note [52].

[16] (p. [157]).—See Le Jeune's account of legends regarding Messou and Atahocan, vol. v., pp. 153-157, and note 41. Cf. the "comparative study of the Nanibozhu legend" given by Chamberlain in Journal of American Folk-Lore, vol. iv. (1891), pp. 193-213; and vol. v., p. 291.

[17] (p. [159]).—This curious legend suggests the Greek myth of Pandora. Cf. a story related by Le Clercq, in his Relation de la Gaspesie (Paris, 1691), pp. 310-326, of a soul that was brought back by a bereaved father from the Land of Souls, and lost through the curiosity of a woman. On the ideas of immortality current among the aborigines, see Sagard's Canada, pp. 497, 498; Champlain's Voyages (1632), part i., p. 127; Tailhan's Perrot, pp. 40-43, 184, 185; Schoolcraft's Ind. Tribes, vol., iii., p. 60, and vol. v., p. 79; and Parkman's Jesuits, pp. lxxx.-lxxxiii.

[18] (p. [163]).—Castelogne: a woolen blanket. The name, originally a commercial term, and used especially in Normandy, seems to have been derived from Catalonia, Spain, where this article was manufactured. Clapin's Dictionnaire Canadien-Français (Montreal, 1894) states that the name "castelogne" is still used in Canada, to designate a home-made rug of odds and ends.

[19] (p. [253]).—The Mercure François, vol. xix. (1633), p. 841, thus speaks of the influence of liquor on the Indians, and Champlain's attitude toward the traffic, in an account of the latter's voyage to Canada (1633), written by "a reliable person who made the voyage with him:" "Our Savages—not only men, but women and girls—are such lovers of brandy that they get swinishly intoxicated, since the English made them acquainted with this beverage, which causes numberless quarrels among them. When they get tipsy, they fight, and batter each other with their fists; they break into the cabins, and tear them in pieces; and in this state they may do some foul deed, and murder us,—as some time ago they threatened a sailor, and, if he had not thrown himself into the water, I know not what they might have done to him,—and thence would arise broils and commotion throughout the country. Sieur de Champlain, considering this, and realizing the misfortunes that would arise therefrom, deems it expedient to issue a stringent prohibition of traffic, in any manner whatsoever, in brandy,—under penalty of corporal punishment, and loss of his wages, for any one caught in selling brandy and wine."

The missionaries of all the orders, notably the Jesuits, persistently opposed the sale of liquor to the Indians; but in this course they aroused powerful and unscrupulous enemies, as we shall see in later volumes.

[20] (p. [257]).—Obole: a small copper coin of early French currency, named from the Greek ὀβολός. Its value was one-half that of a denier tournois (which equaled one-twelfth of a sou). The obole is mentioned as early as 1329. The word is used in the present text, however, to signify, in a general way, a very small sum, in the same manner that the English often use the word "penny," or "farthing."

[21] (p. [271]).—For information on the elk and moose, see vol. [ii]., note [34]; on the caribou, see vol. [iii]., note [17].

[22] (p. [271]).—The whistler, or nightingale: so named from the shrill whistle it utters on the approach of an enemy. The hoary marmot, or whistler (Arctomys pruinosus): a hibernant rodent, of the Sciuridæ or squirrel family; its flesh is esteemed a delicacy by the Indians, who also sew the skins into robes or blankets.

[23] (p. [273]).—Concerning these roots, see vol. v., note 29. The "rosary" is doubtless Apios tuberosa; its roots were and still are used as food by the aborigines. It has been found as far north as latitude 47°, on the Lower St. Lawrence. It is figured and described by Charlevoix, in Plantes Principales de l'Amérique Septentrionale (Paris, 1744), p. 21.

[24] (p. [273]).—Michtan: the sugar-maple (Acer saccharinum). This tree was found, by early explorers, growing abundantly throughout Canada and the Atlantic region. Lafitau tells how the Indians made sugar from its sap (Mœurs des Sauvages, part ii., pp. 154-157) and gives a pictorial illustration of the process. Cf. Schoolcraft's Ind. Tribes, vol. ii., pp. 55, 56; Bouchette's British Dominions in N. America (London, 1832), pp. 371, 372; and Carr's "Food of Amer. Inds," Am. Antiq. Soc. Proc., vol. x., part i., p. 170.

[25] (p. [273]).—The early explorers found tobacco cultivated by the natives along the entire Atlantic coast. Cartier saw it in use on the St. Lawrence; Champlain, under cultivation at San Domingo and on the coast of Maine; Strachey, on the James River (where it was called apooke). The Northern species was Nicotiana rustica, smaller and of milder quality than N. tabacum of the South. It was generally known among the Indians as petun (a word of Brazilian origin).—See Pickering's Chron. Hist. of Plants, pp. 741, 742. Champlain mentions it (Laverdière's ed., p. 50) as "tobacco, also called petung, or Queen's plant." It is figured by De Bry in Wyth's Portraits of Inhabitants of Virginia (1590), plates 1, 22,—reprinted by Langley (N. Y., 1841). For descriptions of its preparation and use, see Cartier's Brief Récit (Tross ed.), p. 31; Lescarbot's Nouv. France, pp. 838, 840; Lafitau's Mœurs des Sauvages, part ii., pp. 126-139. Lescarbot says: "The good Tobacco that comes from Brazil costs sometimes an écu the pound." Tobacco was highly prized by the American Indians, and often figured in their myths, religious rites, and sacrifices; much information concerning these is given by Jour. Amer. Folk-Lore.

The pipes used in smoking were often elaborately carved and otherwise ornamented. Creuxius has an illustration (Hist. Canad., p. 76) of an Indian smoking a long pipe; Schoolcraft gives descriptions and engravings of various sculptured pipes, in Ind. Tribes, vol. i., pp. 72, 74; vol. ii., p. 511. Cf. Bureau of Ethnology Report, 1890-91, pp. 323-354, etc.; and 1891-92, pp. 128-134. The pipe was ceremoniously smoked at councils, especially when a treaty was under consideration.

[26] (p. [275]).—Hippocras: an old medicinal drink composed of wine with an infusion of spices and other ingredients, used as a cordial.—Century Dictionary (N. Y., 1889).

Transcriber's Note.

Variable spelling and hyphenation have been retained. Minor punctuation inconsistencies have been silently repaired.