The Country of the Neutrals | Page 8

No other village
is marked on the map, to which the expression could be applied. Its
situation nearly midway between the Detroit & Niagara Rivers, a few
miles west of a stream which flows into Lake Erie just where the mouth
of Kettle Creek would appear in a map of our own century, corresponds
with that of the Southwold earthwork. Was the latter the Neutrals'
capital? We can only conjecture; but the evidence of the Relations, the
map and the forest growth, all points to an affirmative answer. There is
a strong probability that it was here Tsohahissen reigned (if the
expression is allowable in reference to an Indian potentate) as head
chief of the forty Neutral villages. Through the western gate, doubtless,
his warriors set out to wage their relentless warfare against the Nation
of Fire. Within these mounds, returning satiated with blood, they
celebrated their savage triumph, adorned with the scalps of their
enemies.
Brebeuf's Huron surname "Echon" had preceded him. He was regarded
as "one of the most famous sorcerers and demons ever imagined."
Several Frenchmen had travelled through the country before him,
purchasing furs and other commodities. These had smoothed the way
for the Jesuits. Under the pretext of being traders, Brebeuf's party
succeeded in making their way in spite of all obstacles interposed. They
arrived at the head-chief's village, only to find that he had gone on a

war party and would not return until spring. The missionaries sought to
negotiate with those who administered affairs in his absence. They
desired to publish the Gospel throughout these lands, "and thereby to
contract a particular alliance with them." In proof of their desire, they
had brought a necklace of two thousand grains of "porcelain" or
wampum which they wished to present to "the Public." The inferior
chiefs refused to bind themselves in any way by accepting the present,
but gave the missionaries leave, if they would wait until the chief of the
country returned, to travel freely and give such instruction as they
pleased. Nothing could have suited the fathers better. First however
they decided to return in their steps and reconduct their domestics out
of the country. Then they would resume their journey for the second
time, and "begin their function." As it had been the servants however,
who had acted the part of traders, this pretext was now wanting to the
Jesuits. They suffered everywhere from the malicious reports which
had been circulated as to their purposes in visiting the nation and the
acts of sorcery with which they were charged. The Hurons of the
Georgian Bay alarmed for the monopoly they had hitherto enjoyed and
jealous of the French traders, had sent emissaries amongst the Neutrals
to poison their minds against the adventurous travellers, by the most
extraordinary calumnies.
For these reports two Huron Indians Aouenhokoui and Oentara were
especially responsible. They had visited several villages, presented
hatchets in the name of the Huron chiefs and old men, and denounced
their white visitors as sorcerers who desired to destroy the Neutrals by
means of presents. These representations were so effectual that a
council was at length held by the chiefs and the present formally
refused, although permission to preach was granted.
From village to village they passed, but everywhere the doors were
barred to them. Hostile looks greeted them wherever they went. No
sooner did they approach a village than the cry resounded on all sides
"Here come the Agwa." This was the name given by the natives to their
greatest enemies. If the priests were admitted into their dwellings at all,
it was more frequently from fear of the "sorcerers'" vengeance than for
the hope of gain, "God making use of everything in order to nourish his

servants."
In the graphic language of Lalemant: "The mere sight of the fathers, in
figure and habit so different from their own, their gait, their gestures
and their whole deportment seemed to them so many confirmations of
what had been told them. The breviaries, ink-stands and writings were
instruments of magic; if the Frenchmen prayed to God, it was
according to their idea simply an exercise of sorcerers. Going to the
stream to wash their dishes, it was said they were poisoning the water:
it was charged that through all the cabins, wherever the priests passed,
the children were seized with a cough and bloody flux, and the women
became barren. In short, there was no calamity present or to come, of
which they were not considered as the source. Several of those with
whom the fathers took up their abode did not sleep day or night for fear;
they dared not touch what had been handled by them, they returned the
strangers' presents, regarding everything as suspicious. The good old
women already regarded themselves as lost,