[66] Cholenec's letter.
CHAPTER XXIII.
KATERI ILL.—THÉRÈSE CONSULTS THE BLACKGOWN.—FEAST OF THE PURIFICATION.—THE BED OF THORNS.
KATERI'S health was fast failing; and those with whom she lived, perceiving this, watched her more closely and sought to check her in her fasts and penances. They saw that on Wednesdays and Saturdays she ate nothing. At these times she would spend the whole day in the woods gathering fuel. They were careful after this to have the soup ready before she started out in the morning; but even then she would occasionally find an excuse to slip away without her breakfast. When it was the turn of one of the other women of the same lodge-fire to go for wood, Kateri sometimes interfered, saying that the woman in question had a baby to nurse and ought to stay in the cabin; as for herself, there was nothing to keep her, she could just as well go as not. Before they noticed that she had not yet taken a mouthful, she would be off to the woods and at work. When she could no longer fast without attracting notice, she still kept up the practice of mingling ashes with her food, or denying herself in some other way.
About this time a child of her adopted sister died. As Kateri was assisting the other women to make a grave for her little nephew, one of them said to her, laughing, "Where is yours, Kateri?" "It is there," she answered, pointing to a certain spot.[67] The incident was soon forgotten; but Kateri was not mistaken, as was proved later. The place she indicated was near the tall cross by the river, where she was accustomed to pray, and where she had her first long talk with Thérèse Tegaiaguenta.
Her only pleasure now was in prayer or in spiritual conversations with her friend Thérèse or with Anastasia; for both of them spoke often of God. All other companionship had become distasteful to her. Her natural gift of ready and witty conversation, as well as her helpful disposition, won her many friends without effort. She was beloved as well as reverenced by the whole population, while careful to shun more and more all intercourse that did not help her heavenward. In her humility it did not occur to her that she on her part could perhaps do something towards lifting others to the high plane of her own thoughts. Chauchetière relates the following incident of how she was once called on for advice, much to her own surprise. Two young married people—François, the Seneca, and his wife Marguerite—had watched Kateri's way of life with much interest and admiration. They knew she had made a vow of virginity, and one day they called her into their cabin with the idea of learning from her how a good Christian ought to live in this world. In order that she might be less embarrassed and speak freely, they sent at the same time for her companion, Thérèse. When both were seated, the door was closed as a token that what they were about to ask Kateri was a great secret, and that they were ready to keep it sacred. François the Seneca (called by the French La Grosse Buche) began the conversation. He addressed himself both to Kateri and to Thérèse, saying first that he knew what they had done and the state of life they had embraced. This he said, that they might speak out. As for himself he wished to be a good Christian and to give himself entirely to God. His wife was of the same mind. He spoke for both. Kateri was much surprised at this discourse. She was silent for some time, and then asked her companion to speak. It would take too long to tell all that was said on both sides concerning the state of life that was most pleasing to God. It is enough to say that they gave no advice to the young married couple other than that they should go to the blackgown and propose their plan to him. The woman was not more than twenty, and the man scarcely older. This good François, it seems, wished to live with his wife as with his sister. He did so for some years, and would have continued to do so had he not been advised to the contrary. His wish was to repair as far as possible the evil he had done before his baptism. He was an excellent hunter and a good warrior. He was afflicted later in life with a painful disease, from which he suffered severely for fourteen years. Kateri was at all times his model. He endeavored to imitate her patience and resignation, as well as her other virtues. After death he wore about his neck a little chaplet, which he called Kateri's beads. Strung next to the cross on which the Credo was to be said were two beads, one for a Pater and one for an Ave; then there were three other little beads on which he was accustomed to say the Gloria Patri three times, to thank the Blessed Trinity for the graces bestowed upon Kateri. Always cheerful and contented himself, he consoled and encouraged his wife, who, although a great devotee, was apt to complain of her poverty. When his health no longer permitted him to go to the chase, he mended kettles, made pipes, and did what work he could about the village. He brought up his children strictly, taught them the catechism with care, and was always on hand to sing in the church. He had a book or scroll of pictures in which all the chief events recorded in the Old and New Testaments were depicted. Copies of this ingenious form of Indian Bible are still to be seen at Caughnawaga and elsewhere. François, the Seneca, by these means won many converts to Christianity. He was accustomed, however, to give Kateri the credit for his success. He besought her intercession with God in all his undertakings, and endeavored to imitate her as far as possible in his life and in his death, which occurred in 1695.
As Kateri had a great love for virginity,—a fact of which her whole life is a proof,—she did not fail to cultivate a deep and tender devotion to the Virgin Mother of Christ, whom she regarded in a special manner as her queen and mistress. Each day in reciting the litany she had occasion to call upon her as the "Queen of Virgins." To Kateri this was one of the sweetest and dearest of her many beautiful titles. To prove herself a devoted follower of this virgin of all virgins, she would gladly have cut off her hair, as the nuns do; but the fear of appearing singular and eccentric deterred her. Though she thus tried as much as possible to hide from observation by accommodating herself to the ways and dress of those with whom she lived, there grew to be a something about her,—a "je ne scay quoy," says Chauchetière,—an atmosphere of purity and sanctity that almost amounted to a visible halo. Even her directors sometimes wondered at the impression of personal sanctity which she made upon the people. If we consider her lonely, long, and frequent prayers, not only in the chapel but at the foot of the tall cross by the river-bank, there is nothing to be wondered at. Even the roughest and giddiest of the young people of Caughnawaga were awed to a respectful demeanor as she passed near them. Not only Indians, but occasionally the French from La Prairie hovered about and watched for her as she came or went from her cabin or field, in order to get a look at the young Mohawk girl who, as they said, lived like "a religious." Of this reverential admiration, however, Kateri was quite unconscious. Unquestioned and undisturbed she followed her own course, the details of which were known only to her bosom friend, Thérèse.
At last Kateri was seized with a dangerous illness. A violent fever came on, and she lay at the point of death. Thérèse, pale and trembling with alarm, now thought of their weekly scourgings in the deserted cabin; she feared to have her friend die without letting the blackgown know what they had been doing, and besought Kateri to allow her to go to Father Cholenec and tell him all. To this Kateri willingly assented. The blackgown concealed his astonishment at what he heard from Thérèse, and blamed both her and her friend for their want of discretion. Kateri, however, recovered from this attack. As soon as she was well she began at once and did not cease to importune her confessor to have pity on her and allow her at least some of her accustomed austerities, in order, as she said, that her body might not have the victory over her. Whether undergoing self-inflicted pains or those that come directly from the hand of God, her fortitude was extraordinary, even for an Indian. Though subject to many and frequent bodily infirmities, she never for a moment lost her patience, or uttered the least complaint. On the contrary, she seemed always desirous of increasing her sufferings rather than of alleviating them, but only from this one motive,—that she might bear a closer resemblance to the crucified Saviour. When she was ill, and her confessor had forbidden her to fast, she would put herself in a painful position. Anastasia, whom she called mother, perceiving this, reproached her, saying that she would kill herself. Kateri only reminded her, with a smile, that our Lord was much more ill at ease on the cross,—that she was not suffering at all in comparison with him!