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.
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