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Jean De Brébeuf Jean de Brébeuf “Brebeuf” redirects here. For other uses, see Brebeuf (disambiguation). Saint Jean de Brébeuf (March 25, 1593 – March 16, 1649) was a French Jesuit missionary who traveled to New France (or Canada) in 1625. There he worked pri- marily with the Huron for the rest of his life, except for a short time back in France in 1629-1633. He learned their language and culture. In 1649 Brébeuf and several other missionaries were cap- tured when an Iroquois raid took over a Huron village. Together with Huron captives, the missionaries were rit- ually tortured and eight were killed, martyred on March 16, 1649. Brébeuf was beatified in 1925 and canonized as a saint in the Roman Catholic Church in 1930. 1 Biography 1.1 Early years North American Martyrs Brébeuf was born 25 March 1593 in Condé-sur-Vire, Normandy, France.[1] (He was the uncle of poet Georges de Brébeuf). He joined the Society of Jesus in 1617 at the with Father Anne Nouée. Brébeuf worked mostly with [2] age of 24, spending the next two years under the direc- the Huron, an Iroquoian-language group, as a missionary tion of Lancelot Marin. Between 1619 and 1621, he was in North America. Brébeuf briefly took up residence with a teacher at the college of Rouen. Brébeuf was nearly ex- the Bear Tribe at Toanché. Brébeuf met with no success. pelled from the Society when he contracted tuberculosis He was summoned to Quebec because of the danger to in 1620—an illness which prevented both studying and which the entire colony was then exposed by the English, [3] teaching for the traditional periods. and arrived there after an absence of two years, 17 July His record as a student was not particularly distinguished, 1628. On 19 July 1629, Champlain surrendered, and the but he was already beginning to show an aptitude for missionaries returned to France.[1] languages. Later in New France, he would become a In Rouen Brébeuf served as a preacher and confessor, [4] language teacher to missionaries and French traders. taking his final Jesuit vows in 1630.[3] Between 1631 and Brébeuf was ordained as a priest at Pontoise in February 1633, Brébeuf worked at the College of Eu in northern [3] 1622. France as a steward, minister and confessor. He returned to New France in 1633, where he spent the rest of his life. 1.2 Missionary Along with Antoine Daniel and Ambroise Davost, Brébeuf chose Ihonatiria (Saint-Joseph I) as the centre [1] After three years as Steward at the College of Rouen, for missionary activity with the Hurons. At the time, the Brébeuf was chosen by the Provincial of France, Fa- Huron suffered epidemics of newly introduced Eurasian ther Pierre Coton, to embark on the missions to New diseases contracted from the Europeans. Their death France. In June 1625 Brébeuf arrived in Quebec with rates were high, as they had no immunity to the diseases long endemic in Europe. They blamed the Europeans for Fathers Charles Lalemant and Énemond Massé, together [5] with the lay brothers Francois Charton and Gilbert Bu- the deaths, without understanding the causes. rel. For about five months Brébeuf lived with a tribe of Called ‘Echon’ by the Hurons,[3] he was personally in- Montagnais, and was later assigned in 1626 to the Huron volved with teaching and his conversations with Huron 1 2 1 BIOGRAPHY friends left him with a good knowledge of their culture guage in his accounts collected in the Jesuit Relations.[8] and spirituality.[6] He learned their language and taught it [7] Jean de Brébeuf had a remarkable facility with language, to other missionaries and colonists. Fellow Jesuits such which was one of the reasons he was chosen for the Huron as Rageuneau describe his ease and adaptability to the [16] [7] mission in 1626. Brébeuf is distinguished for his com- Huron way of life. mitment to learning the Huron language. Linguistic data His efforts to develop a complete ethnographic under- suggests that people with a strong positive attitude to- standing of the Huron has been described as ‘the longest wards the language community often learn the language and most ambitious piece of ethnographic description in much more easily.[17] [8] all the Jesuit Relations. Brébeuf tried to find parallels Brébeuf was widely acknowledged to have best mastered between the Huron religion and Christianity, to facili- [9] the Native oratory style, which used metaphor, circum- tate conversion of the Huron to the European religion. locution and repetition. Learning the language was still Brébeuf was known by the Huron for his apparent [10] onerous, and he wrote to warn other missionaries of the shamanistic skills, especially in rainmaking. Brébeuf difficulties.[18] had an ambivalent relationship with the Natives. He con- sidered Huron spiritual beliefs to be ‘foolish delusions’ To explain the low number of converts to possibly dis- and was determined to convert them to Christianity.[11] appointed audiences, Brebeuf suggested this was due The priest did not enjoy universal popularity with the to the missionaries first having to master the Huron Huron, as many believed he was a sorcerer.[12] By 1640, language.[19] His commitment to this work demonstrates smallpox had killed as many as half the Hurons. The he understood that mutual intelligibility was vital for disease devastated Huron society, killing children and el- communicating complex and abstract religious ideas and ders. With their loved ones dying before their eyes, many imperative for the future of the Jesuit missions. Also, it Hurons began to listen to the words of Jesuit missionaries was so difficult a task that it consumed most of the Priest’s who, unaffected by the disease, were clearly man of great time. Brébeuf felt his primary goal at this time was to power.[13] learn the language.[20] His progress as a missionary was very slow, and only in With increasing proficiency in Wyandot, Brébeuf became 1635 did some Huron agree to be baptized as Christians. optimistic about communicating with the Huron and ad- He claimed to have made 14 converts as of 1635, and by vancing his missionary goals. With a greater capacity the next year, he claimed 86. Among his important de- to understand Huron religious belief and to communi- scriptions of Huron ceremonies was his detailed account cate Christian fundamentals, he could secure converts to in 1636 of The Huron Feast of the Dead, a mass reburial Christianity, although he realized the people would not of remains of loved ones after a community moved the give up all their traditional beliefs.[21] location of its village. It was accompanied by elaborate Brébeuf worked tirelessly to become fluent in the lan- ritual and gift-giving. In the 1940s, an archeological ex- guage and to record his findings for the benefit of other cavation was made at the site Brébeuf had described, con- missionaries. He built on the work of Recollet Priests, but firming many of his observations. significantly advanced the study, particularly in his repre- In 1638, Brébeuf turned over direction of the mission at sentations of sounds.[22] He discovered and reported the Saint-Joseph I to Jerome Lalemant; he moved on to be- feature of compound words in Huron, which may have come Superior at his newly founded Saint-Joseph II.[3] In been his major linguistic contribution.[23] This break- 1640, after an unsuccessful mission into Neutral Nation through had enormous consequences for further study, territory, Brébeuf broke his collarbone. He was sent to becoming the foundation for all subsequent Jesuit lin- Quebec to recover, and worked there as a mission procu- guistic work.[24] He translated Ledesma’s catechism from rator. He taught the Huron, acting as confessor and advi- French to Huron, which was the first printed text in that sor to Ursulines and religious Hospitallers. On Sundays language.[25] He also compiled a dictionary of Huron and feast days, he preached to French colonists.[3] words, emphasizing translation of religious phrases, such as from prayers and the Bible. Brébeuf is credited with composing the "Huron Carol", 1.3 Linguistic work Canada’s oldest Christmas song, written around 1642.[26] Brébeuf wrote the lyrics in the native language of the The educational rigor of the Jesuit seminaries prepared Huron/Wendat people. The song’s melody is based on missionaries to acquire native languages.[14] As they a traditional French folk song, "Une Jeune Pucelle" (“A learned the classical and romance languages, they must Young Maid”). have had difficulty with the very different conventions of the New World indigenous languages. [15] His study of the language was also shaped by his religious training, as the 1.4 Death existing theological ideas tried to reconcile knowledge of world languages with accounts in the bible of the tower of Brébeuf was killed at St. Ignace in Huronia on March 16, Babel. This influence can be seen in his discussion of lan- 1649.[27] He had been taken captive with Gabriel Lale- 1.5 Relics, beatification and canonization 3 emphasize his stoic nature and acceptance, claiming that he suffered silently without complaining.[32] Martyrdom was a central component of the Jesuit mis- sionary identity.[33] Missionaries going to Canada ex- pected to die in the name of God; they believed this was a chance to save converts and be saved.[34] Martyrdom was associated with holiness. Both were associated with the expansion of Christendom throughout the world.[35] 1.5 Relics, beatification and canonization Bressani map of 1657 depicts the martyrdom of Jean de Brébeuf and Gabriel Lalemant Statue of Jean de Brébeuf on the site of the Martyrs’ Shrine, Midland, Ontario Grave Father Brébeuf and Lalement were together buried in a Sainte Marie cemetery after their deaths.[36] However, Brébeuf’s relics became important objects within the mant when the Iroquois destroyed the Huron mission vil- Catholic New France.
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