The jesuit relations part 1 by miguel cardenasPresentation Transcript
The Jesuit Relations Part 1 By: Miguel Cardenas
Main themes of introduction
The key to the popularity of the Relations then and now is the detailed description of the customs, habits, and cultures of various native nations.
The unparalleled quality and accuracy of this ethnographic detail has made the Relations a precious resource for modern scholars.
During the first few decades, missionary efforts had a dual focus: while some Jesuits tried to convert the Montagnais and Algonquins, others traveled far into the interior to proselytize the Hurons.
Trouble arose when it became clear that Christianity was an exclusive and intolerant religion. When epidemics struck, the Hurons tended to blame the Jesuits.
In the middle decades of the century, recurrent war with the Iroquois was crucial to the fate of the Jesuits and their missions.
Peace was secured in the 1660s, when one by one, the Five Nations came to terms with the French and their native allies.
Le Jeune’s goal in accompanying the band was to improve his knowledge of the native language and customs, while pressing his companions to abandon their “superstitions” and recognize the truth of Christianity.
The missionary expedition ended up as an arduous struggle for survival, and far from making converts.
The Jesuit did get to know the natives intimately.
The lives of the Montagnais and Algonquins required not only an intimate knowledge of the landscape and its seasonal resources but also technical sophistication.
The indians believe that a certain being named Atahocam created the world and that one named Messou restored it.
All the Indian nations of these parts, and those of Brazil, cannot punish a child, nor allow one to be chastised.
Brebeuf challenges a view commonly held among the political philosophers of early modern Europe; that authority is the essential attribute of government and that, in its absence, humans inevitably descend into a state of violent anarchy.
The Jesuit points out that although the Hurons have no powerful leaders, or even the concept of submission to authority, they do display a high degree of self control and mutual benevolence.
They maintain such perfect harmony by visiting one another frequently, by helping one another in time of sickness, and by their feasts, and their marriage alliances.
The Jesuits did not see themselfs as doctors hierves their priority was saving
They perceive sings of god’s plan to punish the wicked, test the resolution of the virtuous or simply gather souls to heaven.
Native people such as the huronsolsa attributed illness to both natural and super natural causes.
The Jesuits disapproval of most aspects of native medicine.
On the contrary they worried most when pagan ceremonies did cure illness.
The Jesuits called a disease aoutaerohi.. These terms came from the name of a little demon as large as the fist.
On the fourth of December doctors got some news from Ossossane that the disease was spreading there and some of its people had recently died.
By January 1637 the epidemic was ravaging the large Huron town of Ossossane. Jean de Brebeuf hurried there to provide what relief he could and to combat superstitious remedies.
On the 17th, the epidemic continuing to rage at Ossossane forced the father superior to resume the assistance he had been giving the sick people there.
On the 21st saossarinon returned to andiatae at his departure taking into partnership with himself and Tehorenhaegnon one KHioutenstia and one Iandatassa to whom gr tough the secrets of his art and communicated his power.
The Indians imagined that it is the sister of the late Etienne Brule Who is avenging her brother’s death.
Etienne Brule was a young Frenchman who had gone to live among the natives and was killed under rather mysterious circumstances at a huton village in 1632.
One of their greatest difficulties was to discover those who were sick.
In Europe the smallpox was disfiguring and killing people by the thousands.