His labors on the Huron language were now probably completed. He had thoroughly mastered it, and drew up a grammar and dictionary, which continued for years to be the guide, not only for Huron, but for all the kindred Iroquois languages. “It pleased God,” he says, “to give my work so much benediction, that there is no turn or subtlety in Huron, nor manner of expression, that I am not acquainted with, or have not, so to say, discovered.” This knowledge he attributed as much to prayer as to his natural talent and assiduity.
His grammar was published some years since in the second volume of the Collections of the Quebec Literary and Historical Society, and is one of the most important of those linguistic treasures which American ethnology owes to the early Catholic missionaries.
Father Chaumonot had scarcely organized his Huron church on Isle Orleans when he was summoned to a new field. The Iroquois, their hands reeking with the blood of Goupil, Jogues, Daniel, Brébeuf, Lalemant, Garnier, asked for missionaries. They began to respect the faith which gave such heroes, able to read the grandeur of Christianity in the virtues of its apostles.
Father le Moyne had led the way to Onondaga. Dablon and Chaumonot followed. In a general assembly of the cantons, Father Chaumonot proclaimed the faith with such eloquence, and in a style so adapted to reach the Indian mind, that the Indians lost their cold indifference, and applauded loudly, while Father Dablon himself listened in wonder to the language of his fellow-missioner. The mission was established. Huron captives formed a nucleus, around which gathered Iroquois converts, warriors and matrons, sachems and orators.
There was no sparing of vice. Amid all the suspicion that lurked in the Indian mind against the motives of the missionaries, and compelled constant discourses and apologies, the fearless missionaries rebuked them for their evil life.
Once, when accusations were made that the blackgowns came to diminish their numbers and blight their race, Father Chaumonot boldly retorted the charge on the men, and showed them that, by their infidelity and harshness to their wives, their divorces, abandoning them, and overtasking their strength, they caused the death of their children, and were forced to adopt captives to fill their cabins. Christian marriage alone, he showed them, could save the race from extermination.
This advocacy of woman’s real rights closed the mouths of his assailants, and so won the women of Onondaga to the cause of Christianity that they wished to render public thanks to the fearless missionary. They gave him a great banquet, to which they came adorned in all their finest ornaments, to dance to the cadence of two native minstrels, while they sang his praises and thanked him for his advocacy.
Strange that alarmed statisticians in this country point now to the same causes as producing the rapid decline in the birth-rate of the Americans as a people, while the church, echoing Chaumonot’s sermon of two centuries ago, points to the sacrament of matrimony as the only sure hope for the country.
The Onondaga mission of 1655 is full of beautiful details. Its end was strange and romantic. A plot formed for the destruction of all the French was baffled by a secret flight, so adroitly managed that the Indians believed that the French had become invisible.
Montreal was the next field of our missionary. Here, in 1663, with the aid of Madame d’Ailleboust, Margaret Bourgeoys, foundress of the Congregation Sisters, Mother de Brésoles, of the Hôtel Dieu, and other pious persons, he founded a society which has for its model the Holy House of Nazareth, to which he was so devoted, and which has for two hundred years been the instrument of incalculable good in Canada—one of the mighty aids in maintaining the family faith and family piety—the Society of the Holy Family. Amid our great wants is such a society, to sanctify Christian families, by modelling them on that of Jesus, Mary, and Joseph.