In 1646, Richard was joined by De Lyonne; and he remained on the coast of Gaspe—during most of the time, at Miscou—until 1661, making voyages to France in 1658 and 1659. According to Dionne ("Miscou," in Canada-Français, July, 1889), he spent the year 1661-62 at Chedabouctou in Acadia, after which he went back to France. Returning to Canada in 1666, he became superior of the Jesuit residence at Three Rivers; he is said to have died in 1696.
[18] (p. [65]).—Charles Turgis was born at Rouen, Oct. 14, 1606, and became a Jesuit as soon as he attained his majority. He studied at La Fléche and Clermont, and was a teacher in the former college during two years. In 1635, he arrived in Canada, and was sent to Miscou with Du Marché, to minister to the French (then 23 in number) residing at that post. The climate of Miscou, although now salubrious, seems to have been, at that early time, full of danger to Europeans; the island was repeatedly swept by the scurvy, which was usually fatal. The missionaries soon became its victims; Du Marché was compelled to return to France, and Turgis, although more robust, and longer resisting the disease, was laid low by it in March, 1637, dying on May 4. An account of his illness and death is given in the Relation for that year, which says of him: "He was equally regretted by the French and by the Savages, who honored and tenderly loved him."
[19] (p. [65]).—Charles du Marché was assigned to the Miscou station at the same time as Turgis (1635), the missionary residence being named St. Charles. Within a year of their arrival, Du Marché was attacked by the prevalent scourge of that region—the mal du terre, or scurvy—and was compelled to return to Quebec. Here he remained a few months, being employed at the chapel as confessor; in August, 1636, he was aiding Buteux at Three Rivers; later, he returned to France.
[20] (p. [67]).—Concerning Jean Liégeois, see vol. [vii.], note [7].
Gilbert Burel, a lay brother, had come to Canada with the first Jesuit missionaries (1625), and again, with Le Jeune, in 1632. The latter mentions him in 1626 (see vol. [iv.], p. [183]); but his name does not occur in the Relations, excepting in this passage in our text.
[21] (p. [69]).—Sonontoerrhonons, also variously written Entouhonorons (Champlain), Sonnontouans, Tsonnontouans: the westernmost and also the largest of the five Iroquois tribes or cantons; by early Dutch writers called Sennecas or Sinnekens, by the English Senecas, and among themselves Nun-dá-wa-o-nó (Morgan) or Nan-do-wah-gaah (Marshall). The latter writer says that the name Sonnontouan is derived from the Seneca words onondah, "hill," and go waah, "great,"—"the people of the great hill," alluding to Boughton Hill, where was located their principal village, Ga-o-sa-eh-ga-aah (or Gandagaro); and that "Seneca" is a corruption of Nan-do-wah-gaah.—See his pamphlet, First visit of De la Salle to the Senecas [Buffalo, 1874], p. 44.
Beauchamp, in his "Origin and Early life of the N. Y. Iroquois," Transactions of Oneida Hist. Society, 1887-89, (Oneida, N. Y., 1889), p. 124, derives the Senecas "from the Eries, perhaps within historic times. That the Senecas differed from the other Iroquois, in religious observances, totems and clans, habits of life, and other things, is very clear." He also writes, in a recent letter: "The Senecas always had two great villages, and were probably at first a minor confederacy—the two branches being clearly distinguished in all historic times, and even now. Among the leading founders of the League they had two great chiefs where the others had but one, in every account. In the last half of the seventeenth century, the two great Seneca towns, "held by their two branches, were at Mendon, and at Boughton Hill, Victor. In 1660, the easternmost Seneca village was 20 miles west of Geneva, and all were comprised within a very few miles." Their villages are shown on J.S. Clark's map of "Seneca Castles and Mission Sites," in Hawley's "Early Chapters in Seneca History," Cayuga Co. Hist. Collections, No. 3, (Auburn, N. Y., 1884); see also his note identifying their sites, pp. 25, 26. This paper is a careful and minute account of the Jesuit missions among the Senecas (1656-84), with valuable annotations by both Hawley and Clark. The chief Seneca villages in recent times were near the sites of the present Geneva, Canandaigua, Lima, and Avon.
[22] (p. [71]).—This chief, La Perdrix, is mentioned also in the Relation for 1634. In regard to the Island tribe, see vol. [v.], note [57].
[23] (p. [71]).—Attiguenongha (Atignenongach, Attigneenongnahac, Attiniatoenten): this and the Attignaouantan, or Bear Nation, (see vol. [v.], note [17]), were not only the most important, but the oldest of the Huron tribes, "having received into their country, and adopted, the others" (Relation for 1639, chap. i.), and being able to trace their tribal history for two centuries back. This tribe was the southernmost of the Huron clans; one of its most important towns was Teanaustayé, located in what is now Medonté township. Here was situated the Jesuit mission of St. Joseph, destroyed by the Iroquois in 1649.
[24] (p. [71]).—Arendarhonons, Ahrendarrhonons, or Renarhonons (Sagard, who also calls them "nation de la Roche"): the easternmost tribe of Hurons, located west of the Severn River. They were the first of the Hurons to engage in trade with the French, and regarded themselves as the special allies of the latter. It was with this tribe that Champlain spent the winter of 1615-16 (see vol. [v.], note [52]), at their village of Cahiagué, where, later, was established the Jesuit mission of St. Jean Baptiste.