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Indeed, the majority of Christians mentioned at any of the Seneca missions appear to be individuals from other Nations (JR 58:239), including the two devout man Fremin mentions by name: Jacques Atondo and Francois Tehoronohiongo (JR 54:85). Both men were Christian Hurons. Jacques Atondo was said to have lived his life in “continual prayer” (JR 54:85). Francois Tehoronohiongo, formerly the host of the late Father Le Moyne in Huron Territory, raised his entire family in the faith, and overwhelmed Fremin when he said he been praying for over twenty years to see a priest again (JR 54:87-89). As such, Francois personally ensured Father Fremin’s accommodation and protection (JR 54:119). By contrast, only a handful of Seneca converts are noted in such narrative detail, and many of these instances are deathbed conversions. At St. Jacques, Garnier recounts the conversion of an unnamed Seneca man of “great age and station” who, after rejecting the Jesuit’s proselytizing numerous times, came to embrace the faith, oddly enough, by dreaming that baptism would cure his ailment. Garnier arrived at the man’s cabin and passed the night and the next day and night with the man in prayer. On the second morning, Garnier baptized him, and the day after, he died (JR 55:81- 93). More optimistically, in the Relation from 1669-1670, Fremin recorded baptizing a mother and daughter (who died) from a “more influential class of Tsonnontouen” (JR 54:91). The surviving mother, once instructed in the faith, became extremely devout in hopes of joining her daughter in heaven. She also made it a point to “have her slaves instructed, and to make them pray to God; and through her alone, it can be said more than twenty persons have been brought to God” (JR 54:93). Likewise, around 1673, Garnier ministered to a young woman, who chose to convert at the end of her life, 103
despite her family’s disapproval. Another even less fortunate woman was evicted from her cabin owing to the noxious odor produced by the respiratory infection she was dying from. Garnier rushed to comfort and baptize her before she died (JR 58:229). One could go on at length with similar examples. In the end however, the historical literature on the subject does not seem to suggest that the Catholicism ever came to be a major influence on the Seneca. Whether the cause was politics, or a lack of time and contact with French missionaries, it appears Catholicism remained on the “fringe” of Seneca society. 104
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A QUESTION OF FAITH: JESUIT MISSION
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ABSTRACT This thesis focuses on Jes
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For Dad, Pap-Pap and Grandma & Gran
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Introduction…………………..
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LIST OF TABLES Table 1: Finger Ring
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with the presence of missions or pr
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Relations may have been. Next, usin
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Poverty, sickness, exposure, fatigu
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thereby accelerating the time it us
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we weep for thee because, in losing
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age Father Raffeix also spent his t
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appropriate to mention him here. La
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necessary satisfaction in mutual gi
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The Legend of Sky Woman accounts fo
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The earliest writings on Iroquoian
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while the life soul helped to carry
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Arguably the last thing a prospecti
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Onondaga lands (JR 44:23), his lett
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Chapel, in order to pray with them
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The rest of the letter relays some
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ecalled how a party of Iroquois han
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at this time the Seneca had just de
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y French military conflict. The 168
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“Those who trusted him would not
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It is uncertain which of the Seneca
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ings may have also been secular tra
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which are mentioned by Wood (Mason
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also argues that the “rings were
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espectively, in the archaeological
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Figure 3. Ave Maria ring. Image tak
Page 61 and 62: Figure 8. Man with Cross ring. Imag
Page 63 and 64: Biography of General John S. Clark
Page 65 and 66: Auriesville, New York and Kateri Te
Page 67 and 68: Figure 11. Image of Benedictine Med
Page 69 and 70: Figure 14. Mary and Jesus Medal Thi
Page 71 and 72: Figure 18. St. Augustine the Bishop
Page 73 and 74: CHAPTER 3 AN UPDATED ANALYSIS OF CH
Page 75 and 76: among the Seneca sites. The earlies
Page 77 and 78: Menzis The Menzis site is western s
Page 79 and 80: (1974:100-101). Since additional ex
Page 81 and 82: “Kirkpatrick site at Rochester Ju
Page 83 and 84: Huntoon findings. Jordan (2004) des
Page 85 and 86: Canawaugus was the location of the
Page 87 and 88: Table 2. Religious Medals from Sene
Page 89 and 90: Problems and Questions In the Inter
Page 91 and 92: archaeologically from the church or
Page 93 and 94: colors, materials, as well as sensi
Page 95 and 96: eligion into their own. The Indians
Page 97 and 98: “baptisms.” This is simply to t
Page 99 and 100: 1673 (July): Garnier baptized 43 ch
Page 101 and 102: Of course, the missions of New Fran
Page 103 and 104: induce her to consent more readily
Page 105 and 106: Related to medicine and “magic,
Page 107 and 108: medals, finger rings and other sacr
Page 109 and 110: At various times, Garnier, Raffeix
Page 111: experienced such a receptive audien
Page 115 and 116: Christians comprised “perhaps twe
Page 117 and 118: For future study, it is also impera
Page 119 and 120: BIBLIOGRAPHY Abler, Thomas S. and E
Page 121 and 122: New York State Archaeological Assoc
Page 123 and 124: Snow, Dean R. 1995 Mohawk Valley Ar
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