France and England in N America, Part VII, Vol 1: A Half-Century of Conflict. Francis ParkmanЧитать онлайн книгу.
Indians, to their great indignation, were supplied with a meal in the chimney-corner. Similar kindness was shown by the inhabitants along the way till the party reached their destination, the Abenaki village of St. Francis, to which his masters belonged. Here there was a fort, in which lived two Jesuits, directors of the mission, and here Williams found several English children, captured the summer before during the raid on the settlements of Maine, and already transformed into little Indians both in dress and behavior. At the gate of the fort one of the Jesuits met him, and asked him to go into the church and give thanks to God for sparing his life, to which he replied that he would give thanks in some other place. The priest then commanded him to go, which he refused to do. When on the next day the bell rang for mass, one of his Indian masters seized him and dragged him into the church, where he got behind the door, and watched the service from his retreat with extreme disapprobation. One of the Jesuits telling him that he would go to hell for not accepting the apostolic traditions, and trusting only in the Bible, he replied that he was glad to know that Christ was to be his judge, and not they. His chief master, who was a zealot in his way, and as much bound to the rites and forms of the Church as he had been before his conversion to his "medicines," or practices of heathen superstition, one day ordered him to make the sign of the cross, and on his refusal, tried to force him. But as the minister was tough and muscular, the Indian could not guide his hand. Then, pulling out a crucifix that hung at his neck, he told Williams in broken English to kiss it; and being again refused, he brandished his hatchet over him and threatened to knock out his brains. This failing of the desired effect, he threw down the hatchet and said he would first bite out the minister's finger-nails,—a form of torture then in vogue among the northern Indians, both converts and heathen. Williams offered him a hand and invited him to begin; on which he gave the thumb-nail a gripe with his teeth, and then let it go, saying, "No good minister, bad as the devil." The failure seems to have discouraged him, for he made no further attempt to convert the intractable heretic.
The direct and simple narrative of Williams is plainly the work of an honest and courageous man. He was the most important capture of the year; and the governor, hearing that he was at St. Francis, despatched a canoe to request the Jesuits of the mission to send him to Montreal. Thither, therefore, his masters carried him, expecting, no doubt, a good price for their prisoner. Vaudreuil, in fact, bought him, exchanged his tattered clothes for good ones, lodged him in his house, and, in the words of Williams, "was in all respects relating to my outward man courteous and charitable to admiration." He sent for two of the minister's children who were in the town, bought his eldest daughter from the Indians, and promised to do what he could to get the others out of their hands. His youngest son was bought by a lady of the place, and his eldest by a merchant. His youngest daughter, Eunice, then seven or eight years old, was at the mission of St. Louis, or Caughnawaga. Vaudreuil sent a priest to conduct Williams thither and try to ransom the child. But the Jesuits of the mission flatly refused to let him speak to or see her. Williams says that Vaudreuil was very angry at hearing of this; and a few days after, he went himself to Caughnawaga with the minister. This time the Jesuits, whose authority within their mission seemed almost to override that of the governor himself, yielded so far as to permit the father to see his child, on condition that he spoke to no other English prisoner. He talked with her for an hour, exhorting her never to forget her catechism, which she had learned by rote. Vaudreuil and his wife afterwards did all in their power to procure her ransom; but the Indians, or the missionaries in their name, would not let her go. "She is there still," writes Williams two years later, "and has forgotten to speak English." What grieved him still more, Eunice had forgotten her catechism.
While he was at Montreal, his movements were continually watched, lest he should speak to other prisoners and prevent their conversion. He thinks these precautions were due to the priests, whose constant endeavor it was to turn the captives, or at least the younger and more manageable among them, into Catholics and Canadians. The governor's kindness towards him never failed, though he told him that he should not be set free till the English gave up one Captain Baptiste, a noted sea-rover whom they had captured some time before.
He was soon after sent down the river to Quebec along with the superior of the Jesuits. Here he lodged seven weeks with a member of the council, who treated him kindly, but told him that if he did not avoid intercourse with the other English prisoners he would be sent farther away. He saw much of the Jesuits, who courteously asked him to dine; though he says that one of them afterwards made some Latin verses about him, in which he was likened to a captive wolf. Another Jesuit told him that when the mission Indians set out on their raid against Deerfield, he charged them to baptize all children before killing them,—such, he said, was his desire for the salvation even of his enemies. To murdering the children after they were baptized, he appears to have made no objection. Williams says that in their dread lest he should prevent the conversion of the other prisoners, the missionaries promised him a pension from the King and free intercourse with his children and neighbors if he would embrace the Catholic faith and remain in Canada; to which he answered that he would do so without reward if he thought their religion was true, but as he believed the contrary, "the offer of the whole world would tempt him no more than a blackberry."
To prevent him more effectually from perverting the minds of his captive countrymen, and fortifying them in their heresy, he was sent to Château Richer, a little below Quebec, and lodged with the parish priest, who was very kind to him. "I am persuaded," he writes, "that he abhorred their sending down the heathen to commit outrages against the English, saying it is more like committing murders than carrying on war."
He was sorely tried by the incessant efforts to convert the prisoners. "Sometimes they would tell me my children, sometimes my neighbors, were turned to be of their religion. Some made it their work to allure poor souls by flatteries and great promises; some threatened, some offered abuse to such as refused to go to church and be present at mass; and some they industriously contrived to get married among them. I understood they would tell the English that I was turned, that they might gain them to change their religion. These their endeavors to seduce to popery were very exercising to me."
After a time he was permitted to return to Quebec, where he met an English Franciscan, who, he says, had been sent from France to aid in converting the prisoners. Lest the minister should counteract the efforts of the friar, the priests had him sent back to Château Richer; "but," he observes, "God showed his dislike of such a persecuting spirit; for the very next day the Seminary, a very famous building, was most of it burnt down, by a joiner letting a coal of fire drop among the shavings."68
The heaviest of all his tribulations now fell upon him. His son Samuel, about sixteen years old, had been kept at Montreal under the tutelage of Father Meriel, a priest of St. Sulpice. The boy afterwards declared that he was promised great rewards if he would make the sign of the cross, and severe punishment if he would not. Proving obstinate, he was whipped till at last he made the sign; after which he was told to go to mass, and on his refusal, four stout boys of the school were ordered to drag him in. Williams presently received a letter in Samuel's handwriting, though dictated, as the father believed, by his priestly tutors. In this was recounted, with many edifying particulars, the deathbed conversion of two New England women; and to the minister's unspeakable grief and horror, the messenger who brought the letter told him that the boy himself had turned Catholic. "I have heard the news," he wrote to his recreant son, "with the most distressing, afflicting, sorrowful spirit. Oh, I pity you, I mourn over you day and night. Oh, I pity your weakness that, through the craftiness of man, you are turned from the simplicity of the gospel." Though his correspondence was strictly watched, he managed to convey to the boy a long exposition, from his own pen, of the infallible truth of Calvinistic orthodoxy, and the damnable errors of Rome. This, or something else, had its effect. Samuel returned to the creed of his fathers; and being at last exchanged, went home to Deerfield, where he was chosen town-clerk in 1713, and where he soon after died.69
Williams gives many particulars of the efforts of the priests to convert the prisoners, and his account, like the rest of his story, bears the marks of truth. There was a treble motive for conversion: it recruited the Church, weakened the enemy, and strengthened Canada, since few of the converts would peril their souls by returning to their heretic relatives. The means of conversion varied. They were gentle when gentleness seemed likely to answer
Williams remarks that the Seminary had also been burned three years before. This was the fire of November, 1701. See "Old Régime in Canada," 451.
Note of Mr. George Sheldon.