Of Medard Chouart's descendants, no account of any of the progeny of his son Jean Baptiste, born July 25, 1654, can be found.] This brother, often alluded to in Radisson's narratives as his companion on his journeys, was Medard Chouart, "who was the son of Medard and Marie Poirier, of Charly St. Cyr, France, and in 1641, when only sixteen years old, came to Canada." [Footnote: Chouart's daughter Marie Antoinette, born June 7, 1661, married first Jean Jalot in 1679. He was a surgeon, born in 1648, and killed by the Iroquois, July 2, 1690. He was called Des Groseilliers. She had nine children by Jalot, and there are descendants from them in Canada. On the 19th December, 1695, she married, secondly, Jean Bouchard, by whom she had six children. The Bouchard-Dorval family of Montreal descends from this marriage. Vide Genealogical Dictionary of Canadian Families, Quebec, 1881.] He was a pilot, and married, 3rd September, 1647, Helen, the daughter of Abraham Martin, and widow of Claude Etienne. Abraham Martin left his name to the celebrated Plains of Abraham, near Quebec. She dying in 1651, Chouart married, secondly, at Quebec, August 23, 1653, the sister of Radisson, Margaret Hayet, the widow of John Veron Grandmenil. In Canada, Chouart acted as a donne, or lay assistant, in the Jesuit mission near Lake Huron. He left the service of the mission about 1646, and commenced trading with the Indians for furs, in which he was very successful. With his gains he is supposed to have purchased some land in Canada, as he assumed the seigneurial title of "Sieur des Groseilliers."
Radisson spent more than ten years trading with the Indians of Canada and the far West, making long and perilous journeys of from two to three years each, in company with his brother-in-law, Des Groseilliers. He carefully made notes during his wanderings from 1652 to 1664, which he afterwards copied out on his voyage to England in 1665. Between these years he made four journeys, and heads his first narrative with this title: "The Relation of my Voyage, being in Bondage in the Lands of the Irokoits, which was the next year after my coming into Canada, in the yeare 1651, the 24th day of May." In 1652 a roving band of Iroquois, who had gone as far north as the Three Rivers, carried our author as a captive into their country, on the banks of the Mohawk River. He was adopted into the family of a "great captayne who had killed nineteen men with his own hands, whereof he was marked on his right thigh for as many as he had killed." In the autumn of 1653 he accompanied the tribe in his village on a warlike incursion into the Dutch territory. They arrived "the next day in a small brough of the Hollanders," Rensselaerswyck, and on the fourth day came to Fort Orange. Here they remained several days, and Radisson says: "Our treaty's being done, overladened with bootyes abundantly, we putt ourselves in the way that we came, to see again our village."
At Fort Orange Radisson met with the Jesuit Father, Joseph Noncet, who had also been captured in Canada by the Mohawks and taken to their country. In September he was taken down to Fort Orange by his captors, and it is mentioned in the Jesuit "Relations" of 1653, chapter iv., that he "found there a young man captured near Three Rivers, who had been ransomed by the Dutch and acted as interpreter." A few weeks after the return of the Indians to their village, Radisson made his escape alone, and found his way again to Fort Orange, from whence he was sent to New Amsterdam, or Menada, as he calls it. Here he remained three weeks, and then embarked for Holland, where he arrived after a six weeks' voyage, landing at Amsterdam "the 4/7 of January, 1654. A few days after," he says, "I imbarqued myself for France, and came to Rochelle well and safe." He remained until Spring, waiting for "the transport of a shipp for New France."
The relation of the second journey is entitled, "The Second Voyage, made in the Upper Country of the Irokoits." He landed in Canada, from his return voyage from France, on the 17th of May, 1654, and on the 15th set off to see his relatives at Three Rivers. He mentions that "in my absence peace was made betweene the French and the Iroquoits, which was the reson I stayed not long in a place. The yeare before the ffrench began a new plantation in the upper country of the Iroquoits, which is distant from the Low Iroquoits country some four score leagues, wher I was prisoner and been in the warrs of that country…. At that very time the Reverend Fathers Jesuits embarked themselves for a second time to dwell there and teach Christian doctrine. I offered myself to them and was, as their custome is, kindly accepted. I prepare meselfe for the journey, which was to be in June, 1657." Charlevoix [Footnote: Charlevoix's History of New France, Shea's ed., Vol. II. p. 256.] says: "In 1651 occurred the almost complete destruction of the Huron nation. Peace was concluded in 1653. Father Le Moyne went in 1654, to ratify the treaty of peace, to Onondaga, and told the Indians there he wished to have his cabin in their canton. His offer was accepted, and a site marked out of which he took possession. He left Quebec July 2, 1654, and returned September 11. In 1655 Fathers Chaumont and Dablon were sent to Onondaga, and arrived there November 5, and began at once to build a chapel. [Footnote: Charlevoix's Hist. of New France, Shea's ed., Vol. II. p. 263.]
"Father Dablon, having spent some months in the service of the mission at Onondaga, was sent back to Montreal, 30 March, 1656, for reinforcements. He returned with Father Francis le Mercier and other help. They set out from Quebec 7 May, 1656, with a force composed of four nations: French, Onondagas, Senecas, and a few Hurons. About fifty men composed the party. Sieur Dupuys, an officer of the garrison, was appointed commandant of the proposed settlement at Onondaga. On their arrival they at once proceeded to erect a fort, or block-house, for their defence.
"While these things were passing at Onondaga, the Hurons on the Isle Orleans, where they had taken refuge from the Iroquois, no longer deeming themselves secure, sought an asylum in Quebec, and in a moment of resentment at having been abandoned by the French, they sent secretly to propose to the Mohawks to receive them into their canton so as to form only one people with them. They had no sooner taken this step than they repented; but the Mohawks took them at their word, and seeing that they endeavored to withdraw their proposition, resorted to secret measures to compel them to adhere to it." [Footnote: Ibid., Vol. II. p.278.] The different families of the Hurons held a council, and "the Attignenonhac or Cord family resolved to stay with the French; the Arendarrhonon, or Rock, to go to Onondaga; and the Attignaonanton, or Bear, to join the Mohawks." [Footnote: Relation Nouvelle France, 1657 and Charlevoix, Shea's ed., Vol. II. p 280.] "In 1657 Onondagas had arrived at Montreal to receive the Hurons and take them to their canton, as agreed upon the year previous." [Footnote: Charlevoix, Shea's ed., Vol. III. p. 13.] Some Frenchmen and two Jesuits were to accompany them. One of the former was Radisson, who had volunteered; and the two Jesuits were Fathers Paul Ragueneau and Joseph Inbert Duperon. The party started on their journey in July, 1657.
The relation of this, the writer's second voyage, is taken up entirely with the narrative of their journey to Onondaga, his residence at the mission, and its abandonment on the night of the 20th of March, 1658. On his way thither he was present at the massacre of the Hurons by the Iroquois, in August, 1657. His account of the events of 1657 and 1658, concerning the mission, will be found to give fuller details than those of Charlevoix, [Footnote: Ibid., Vol. III. p. 13.] and the Jesuit relations written for those years by Father Ragueneau. Radisson, in concluding his second narrative, says: "About the last of March we ended our great and incredible dangers. About fourteen nights after we went downe to the Three Rivers, where most of us stayed. A month after, my brother and I resolves to travell and see countreys. Wee find a good opportunity in our voyage. We proceeded three years; during that time we had the happiness to see very faire countreys." He says of the third voyage: "Now followeth the Auxoticiat, or Auxotacicae, voyage into the great and filthy lake of the hurrons upper sea of the East and bay of the North." He mentions that "about the middle of June, 1658, we began to take leave of our company and venter our lives for the common good."
Concerning the third voyage, Radisson states above, "wee proceeded three years." The memory of the writer had evidently been thrown into some confusion when recording one of the historical incidents in his relation, as he was finishing his narrative of the fourth journey. At the close of his fourth narrative, on his return from the Lake Superior country, where he had been over three years, instead of over two, as he mentions, he says: "You must know that seventeen ffrenchmen made a plott with four Algonquins to make a league with three score Hurrons for to goe and wait for the Iroquoits in the passage." This passage was the Long Sault, on the Ottawa river, where the above seventeen Frenchmen were commanded by a young officer of twenty-five, Adam Dollard, Sieur des Ormeaux. The massacre of the party took place on May 21, 1660, and is duly recorded by several authorities; namely, Dollier de Casson [Footnote: Histoire de Montreal, Relation de la Nouvelle France, 1660, p. 14.], M. Marie [Footnote: De l'Incarnation, p. 261.], and Father Lalemont [Footnote: Journal, June 8, 1660.]. As Radisson has placed the incident in his manuscript, he would make it appear as having occurred in May, 1664. He writes: "It was a terrible spectacle to us, for wee came there eight dayes after that defeat, which saved us without doubt." He started on this third journey about the middle of June, 1658, and it would therefore seem he was only absent on it two years, instead of over three, as he says. Charlevoix gives the above incident in detail. [Footnote: Shea's edition, Vol. III. p. 33, n.]
During the third voyage Radisson and his brother-in-law went to the Mississippi River in 1658/9. He says, "Wee mett with severall sorts of people. Wee conversed with them, being long time in alliance with them. By the persuasion of som of them wee went into the great river that divides itself in two where the hurrons with some Ottanake and the wild men that had warrs with them had retired…. The river is called the forked, because it has two branches: the one towards the West, the other towards the South, which we believe runs towards Mexico, by the tokens they gave." They also made diligent inquiry concerning Hudson's Bay, and of the best means to reach that fur-producing country, evidently with a view to future exploration and trade. They must have returned to the Three Rivers about June 1, 1660. Radisson says: "Wee stayed att home att rest the yeare. My brother and I considered whether we should discover what we have seen or no, and because we had not a full and whole discovery which was that we have not ben in the bay of the north (Hudson's Bay), not knowing anything but by report of the wild Christinos, we would make no mention of it for feare that those wild men should tell us a fibbe. We would have made a discovery of it ourselves and have an assurance, before we should discover anything of it."
In the fourth narrative he says: "The Spring following we weare in hopes to meet with some company, having ben so fortunat the yeare before. Now during the winter, whether it was that my brother revealed to his wife what we had seene in our voyage and what we further intended, or how it came to passe, it was knowne so much that the ffather Jesuits weare desirous to find out a way how they might gett downe the castors from the bay of the North, by the Sacques, and so make themselves masters of that trade. They resolved to make a tryall as soone as the ice would permitt them. So to discover our intentions they weare very earnest with me to ingage myselfe in that voyage, to the end that my brother would give over his, which I uterly denied them, knowing that they could never bring it about." They made an application to the Governor of Quebec for permission to start upon this their fourth voyage; but he refused, unless they agreed to certain hard conditions which they found it impossible to accept. In August they departed without the Governor's leave, secretly at midnight, on their journey, having made an agreement to join a company of the nation of the Sault who were about returning to their country, and who agreed to wait for them two days in the Lake of St. Peter, some six leagues from Three Rivers. Their journey was made to the country about Lake Superior, where they passed much of their time among the nations of the Sault, Fire, Christinos (Knisteneux), Beef, and other tribes.