CHAPTER V

[13]Jean Godet, Sieur du Parc, was a brother of Claude des Marets. He came with his brother to Quebec in 1609, and wintered there. In 1616 he commanded at Quebec. On his return to France, he remained at St. Germain de Clairefeuille, where he died on November 16th, 1652.[14]This volume is entitled:Les Voyages du Sieur de Champlain Xaintongeois, capitaine pour le Roy, en la marine....A Paris, MDCXIII. This volume contains a letter to the king, another one to the queen, stanzas addressed to the French, an ode to Champlain on his book and his marine maps, signed by Motin. The first book contains the voyages of Champlain along the coasts of Acadia and New England. The second relates to the voyages of Champlain to Quebec, in the years 1608, 1610 and 1611. This edition is the most useful and the most interesting of all. Two large maps of New France give an excellent idea of the country, though they are not absolutely accurate.[15]In August, 1867, a farmer called Overman, found on his land, lot 12, township of Ross, county of Renfrew, Ontario, an astrolabe supposed to have been lost by Champlain during this expedition. From June 6th, 1613, Champlain seems to have ceased his observations, as he does not say after this date: "I have taken the latitude." This fact would seem to prove that the instrument was not used after June 6th, 1613. Some pamphlets have been written on the astrolabe, and they all agree that it had belonged to Champlain. Mr. Russell, one of the writers, has given a full description of it.[16]Quatrième voyage du Sr. de Champlain, capitaine ordinaire pour le Roy en la Marine, et Lieutenant de Monseigneur le Prince de Condé en la Nouvelle France, fait en l'année 1613.This Relation contains a letter to Henri de Condé, and a geographical map, made in 1612, of a large size and very curious. The history of this voyage is really a part of the so-called edition of 1613, and the printing of it was done at the same time as the Relations of the first, second and third voyages, which form altogether a large volume of three hundred and twenty-five pages.

[14]This volume is entitled:Les Voyages du Sieur de Champlain Xaintongeois, capitaine pour le Roy, en la marine....A Paris, MDCXIII. This volume contains a letter to the king, another one to the queen, stanzas addressed to the French, an ode to Champlain on his book and his marine maps, signed by Motin. The first book contains the voyages of Champlain along the coasts of Acadia and New England. The second relates to the voyages of Champlain to Quebec, in the years 1608, 1610 and 1611. This edition is the most useful and the most interesting of all. Two large maps of New France give an excellent idea of the country, though they are not absolutely accurate.

[15]In August, 1867, a farmer called Overman, found on his land, lot 12, township of Ross, county of Renfrew, Ontario, an astrolabe supposed to have been lost by Champlain during this expedition. From June 6th, 1613, Champlain seems to have ceased his observations, as he does not say after this date: "I have taken the latitude." This fact would seem to prove that the instrument was not used after June 6th, 1613. Some pamphlets have been written on the astrolabe, and they all agree that it had belonged to Champlain. Mr. Russell, one of the writers, has given a full description of it.

[16]Quatrième voyage du Sr. de Champlain, capitaine ordinaire pour le Roy en la Marine, et Lieutenant de Monseigneur le Prince de Condé en la Nouvelle France, fait en l'année 1613.This Relation contains a letter to Henri de Condé, and a geographical map, made in 1612, of a large size and very curious. The history of this voyage is really a part of the so-called edition of 1613, and the printing of it was done at the same time as the Relations of the first, second and third voyages, which form altogether a large volume of three hundred and twenty-five pages.

Champlain'saffection for New France, the land of his adoption, made him anxious to continue his explorations, in order that he might become familiar with every locality. In the course of his voyages he often had to be conveyed in Indian canoes, especially on the lakes and rivers, but this means was sufficient only when his object was to ascertain whether the country was well watered, whether the rivers were more or less navigable, whether the lakes abounded with fish, and whether the water powers were capable of being turned to account. Up till this time the founder of Quebec had pressed forward his work of exploration with an energy that was almost astonishing. He had rowed up the Iroquois River as far as lake Champlain, and he had also navigated the Ottawa River in a manner that had even surprised the Algonquins. Still many things remained to be done and to be seen, such as to observe the fertility of the soil in different latitudes, to study the manners and customs of the Indians, especially of the great Huron tribe, which was the most populous and probably better disposed to receive Christian instruction than the other tribes. Champlain's ambition had alwaysbeen to introduce Christianity in order to civilize the people. Thus we find in his writings after his return to France in 1614, the words:

"Without losing courage, I have not ceased to push on and visit various nations of the savages, and by associating familiarly with them, I have concluded, as well from their conversation as from the knowledge attained, that there is no better way than, disregarding all storms and difficulties, to have patience until His Majesty shall give the requisite attention to the matter, and in the meantime to continue the exploration of the country, but also to learn the language, and form relations and friendship with the leading men of the villages and tribes, in order to lay the foundations of a permanent edifice, as well for the glory of God as for the renown of the French."

It is well to observe the significance of these words from the pen of Champlain. Is this the language of a common fur-trader, simply seeking to increase his fortune? What were really Champlain's designs during all these years of labour and self-sacrifice? Was he animated by the mere curiosity of the tourist, or the ambition of a man of science? No. Champlain desired, it is true, to gain an intimate knowledge of the country, and his labours are highly valued as a geographer and cosmographer, but his intention was to utilize all his varied information to promote the Christian religion and at the same time to increase the renown of his native land.

Champlain deserves credit, not only for the idea of bringing missionaries to Canada, but also for having realized his ideas. He obtained the coöperation of many pious and zealous persons in France, who willingly seconded his efforts, but it was owing to his own steadfastness of purpose and to his great ability that his designs were successfully carried out. After having formed a society of merchants to take the material affairs of the colony in hand, Champlain tried to get some religious orders to assume the direction of spiritual matters. He had previously made known his plan to Louis Hoüel, king's councillor, and comptroller of the salt works at Brouage, and sieur of Petit-Pré. Hoüel was an honourable and pious man, and a friend of Champlain. He told him that he was acquainted with some Récollets who would readily agree to proceed to New France. Hoüel met Father du Verger, a man of great virtue and ability, and principal of the order of the Immaculate Conception. Father du Verger made an appeal to his confrères, all of whom offered their services, and were ready to cross the ocean.

The cardinals and bishops who were then gathered at St. Denis for their great chapter, were in favour of the idea of sending the Récollets to their foreign missions, and promised to raise a fund for the maintenance of four monks, and the merchants of Rouen promised to maintain and convey at least six Récollets gratuitously. The king issued letters for thefuture church of Canada. The pope's nuncio, Guido Bentivoglio, granted the requisite permission, in conformity with the pope's wishes, but the bull establishing the church was only forwarded on May 20th, 1615. The brief of Paul V granted to the Récollets the following privileges:

"To receive all children born of believing and unbelieving parents, and all others of what condition soever they may be, who, after promising to keep and observe all that should be kept and observed by the faithful, will embrace the truth of the Christian and Catholic faith; to baptize even outside of the churches in case of necessity; to hear confessions of penitents, and after diligently hearing them, to impose a salutary penance according to their faults, and enjoin what should be enjoined in conscience, to loose and absolve them from all sentences of excommunication and other ecclesiastical pains and censures, as also from all sorts of crimes, excesses, and delicts; to administer the sacraments of the eucharist, marriage and extreme unction; to bless all kinds of vestments, vessels and ornaments when holy unction is not necessary; to dispense gratuitously new converts who have contracted or would contract marriage in any degree of consanguinity, or affinity whatever, except the first or second, or between ascending and descending, provided the women have not been carried off by force, and the two parties who have contracted or would contract be Catholics, and there be just cause aswell for the marriages already contracted as for those desired to be contracted; to declare and pronounce the children born and issued of such marriages legitimate; to have an altar which they may decently carry, and thereon to celebrate in decent and becoming places where the convenience of a church shall be wanting."

The Reverend Father Garnier de Chapouin, provincial of the province of St. Denis, appointed four monks as the founders of the future mission. Their names were Father Denis Jamet, Jean d'Olbeau, Joseph Le Caron, and a brother named Pacifique du Plessis, who received orders to accompany them. These four monks were all remarkable for their virtue and apostolic zeal. Father Jamet was appointed commissary, and Father d'Olbeau was appointed his successor in the event of death. The king granted them authority to build one or more convents in Canada, and to send for as many monks as were required. It was impossible to send more than four of them during the first year.

On April 24th, 1615, theSt. Étiennesailed from Honfleur, and one month later came to anchor at Tadousac. On June 25th, Father d'Olbeau was able to say mass in a small chapel built at the foot of Mountain Hill, Quebec.

Soon after his arrival at Quebec, Champlain set out for the falls, accompanied by Father Jamet. They reached the river des Prairies some days after, and on June 24th, Father Jamet celebrated a solemnmass, at which Champlain and some others assisted. This was the first mass celebrated in Canada since the days of Jacques Cartier.

In the early days of the settlement these brave missionaries had to contend with many difficulties, which could be foreseen only by those who were acquainted with the existing state of affairs. Many of these difficulties arose from the fact that at least a fourth of the merchants of the company were members of the so-called reformed, or Calvinistic persuasion. It is easy to comprehend that the sympathies of these men would not incline towards the Catholic religion.

Champlain draws particular attention to the unfortunate results produced by the existence of different creeds. Differences arose, and divisions were created which sometimes resulted in quarrels between children of the same country. These quarrels which were much to be deplored, did not, however, occur in Quebec, because the French merchants did not deem it advisable to send their ministers there, but replaced them by agents who were often fanatical, and were for the Récollets a frequent source of bitterness and annoyance. The most of the disorders occurred on board the vessels, and were due to the fact that the crews were too hastily engaged.

The merchants, however, were bound to colonize the country with Catholic settlers, and de Monts was also bound by similar conditions. Moreover,the terms of the patents expressly stipulated that this should be carried out. They were also forbidden to extend Calvinism among the savages. "This policy," says Bancroft, "was full of wisdom." The interpreters who could have greatly assisted the missionaries, proved on the contrary an obstacle to the development of the Catholic religion, for they refused to instruct the Récollets in the Indian languages, which they had learnt before the arrival of the missionaries.

Father Lalemant, a Jesuit, wrote in the year 1626: "This interpreter had never wanted to communicate his knowledge of the language to any one, not even to the Reverend Récollet Fathers, who had constantly importuned him for ten years." So also wrote Father Le Jeune in his Relation of 1633.

The difficulties that the missionaries had to overcome are therefore readily understood. However they had the merit of preparing the way for their successors, and the honour of planting the cross of Jesus Christ everywhere, from Tadousac to Lake Huron.

The number of missionaries was limited at the commencement, but some others came to Canada later, particularly Fathers Guillaume Poullain, Georges Le Baillif, and Paul Huet. These men, some of whom were of noble birth, were remarkable for their virtues and their abilities. In the annals of the primitive church of New France, their names are illustrious, and around their memory gathersthe aureole of sanctity. During six years, from 1615 to 1621, the spiritual direction of the colony was entrusted to six fathers and three friars. Father d'Olbeau remained in charge of the habitation of Quebec, and Father Le Caron resolved to proceed at once to the country of the Hurons.

On July 9th, 1615, Champlain, Étienne Brûle, an interpreter, a servant, and ten Indians, set out for the mouth of the Ottawa River. They rowed up the river as far as the Mattawan, which they followed westwards, and soon reached Lake Nipissing where they stopped for two days. This was on July 26th. After having taken this short rest, they continued their voyage, crossing Georgian Bay, and reached the land of the Hurons. Near the shore they met the Attignaouantans, or people of the bear tribe, one of the four chief branches of the great Huron family. Their village orbourgadewas called Otouacha. On the second day of August, Champlain's party visited the village of Carmeron, and on the following day, they saw the encampments of Tonaguainchain, Tequenonquiayé and Carhagouha. In the latter encampment Father Le Caron resided.

Champlain on the shores of Georgian Bay, 1615Champlain on the shores of Georgian Bay, 1615From the painting by Hummé

On July 12th Father Le Caron celebrated mass and sang theTe Deum, after which the Indians planted a cross near the small chapel which had been erected under Champlain's direction. The reverend father occupied a hut within the palisade which formed the rampart of the village, and hespent the fall and winter with the Hurons of Carhagouha.

The Huron country was situated between the peninsula watered by Lake Simcoe on the eastern side, and by the Georgian Bay on the western side. It extended from north to south between the rivers Severn and Nottawasaga. This land is twenty-five leagues in length and seven or eight in width. The soil, though sandy, was fertile and produced in abundance corn, beans, pumpkins and the annual helianth or sun-flower, from which the Hurons extracted the oil. The neighbouring tribes, such as the Ottawas and the Algonquins, used to procure their provisions from the Hurons, as they were permanently cultivating their lands.

Champlain observed, in 1615, that there were eighteenbourgadesor villages, of which he mentions five, namely: Carhagouha, Toanché, Carmeron, Tequenonquiayé and Cahiagué. Cahiagué was the most important, and had two hundred huts; it was also the chiefbourgadeof the tribe called de la Roche.

Four tribes of a common origin and a common language were living on the Huron peninsula. They were: (1.) The Attignaouantans, or Tribe de l'Ours; (2.) The Attignenonghacs, or Tribe de la Corde; (3.) The Arendarrhonons, or Tribe de la Roche; (4.) The Tohontahenrats. The general name given to these four tribes by the French was Ouendats.

The most numerous and the most respected of the tribes were the tribes de l'Ours and de la Corde,which had taken possession of the country; the first about the year 1589, and the second twenty years after. The oldest men of these tribes related to the missionaries, in 1638, that their ancestors for the past two hundred years had been obliged to change their residence every ten years. These two tribes were very friendly, and in their councils treated each other like brothers. All their business was conducted through the medium of a captain of war and a captain of council.

These tribes became popular and increased their numbers by adopting members of other nations, so that in later years the Huron family became one of the most powerful and redoubtable in North America. The identity of language was a great factor in the accomplishment of this marvellous result. The Andastes, of Virginia, were therefore speaking the Huron language. The Tionnontatés became so identified with their neighbours that they were named the Hurons of the Petun. The savages of the Neutral Nation had also adopted the Huron idiom. This uniformity of language formed a league between these nations which would have been broken with the utmost difficulty.

Father de Brébeuf calculated that, in his time, there were scattered over the whole continent of North America about three hundred thousand Indians who understood the Huron dialect. This was exaggerated, for the aborigines covering the territory known to the Hurons from whom the fatherhad collected this information did not number three hundred thousand persons. How could he rely upon these people, to whom a thousand men represented simply an amazing number? How could the Hurons make a census of an unsedentary people, wandering here and there according to circumstances of war or other reasons, and recruiting themselves with prisoners or with the remnants of conquered nations?

To give only one example of these strange recruitings, let us examine the composition of the great family of the Iroquois in Champlain's time. It was a collection of disbanded tribes, who had belonged to the Hurons, to the Tionnontatés, to the Neutral, to the Eries and du Feu tribes. The Iroquois had separated themselves from the Hurons to form a branch which acquired with time more vivacity than the tree from which it had sprung. The Hurons were called the good Iroquois in order to distinguish them from the wicked Iroquois who were reputed to be barbarous. They fought against all the nations living in Canada, and their name was a subject of general apprehension.

Returning to the Hurons, we find that the Attignaouantans, or the tribe de l'Ours, was the most populous, forming half of the whole Huron family, namely about fifteen thousand souls. They were considered, erroneously, as the most perfidious of all. Father de Brébeuf, who knew them well, says that they were mild, charitable, polite andcourteous. Some years later, the tribe de l'Ours occupied fourteen villages, with thirteen missions under the charge of the Jesuits. The whole mission, called Immaculate Conception, had its principal seat at Ossossané, which had replaced Carhagouha, mentioned by Champlain. The French called it La Rochelle. Ossossané was the nearest village of the Iroquois territory. Father du Creux' map places it on the western coast of the Huron peninsula.

The Attignenonghacs, or tribe de la Corde, were the oldest and the most numerous, after the Attignaouantans. They praised their antiquity and their traditions which had existed for two hundred years, and which had been collected by word of mouth by the chiefs or captains. This evidence, more or less valuable, seems to indicate that they had preserved a family spirit, which is very laudable. The Attignenonghacs, however, had founded a nationality, and their language was so developed that, in 1635, Father de Brébeuf could recall to memory twelve nations who spoke it. This tribe had no special features except that they were very devoted to the French. The Jesuits opened in their midst two missions called St. Ignace and St. Joseph. Teanaustayaé was one of the most important villages of the Attignenonghacs. When the village of Ihonatiria ceased to exist, the Jesuits called it St. Joseph. Here perished, in 1648, Father Daniel, together with seven hundred Hurons.

Toanché was another village of the same tribe. It has often changed its name, and we may consider it as one of these flyingbourgadesso commonly found among the Hurons. Champlain had known the village of Toanché under the name of Otouacha. When Father de Brébeuf came here for the second time, in 1634, he was unable to recognize the village that he had visited for the first time in 1626. It had been transported about two miles from its former place. It was then situated at the western entrance of a bay now Penetanguishene, on a point in the northern part of Lake Huron, four leagues from Ossossané and seven from Teanaustayaé.

The Arendarrhonons, or tribe de la Roche, were settled on the eastern part of the peninsula. They were at first discovered by the French, and they had, according to the laws of the country, the privilege of fur trading. They were especially attached to Champlain, and twenty-two years after his death they had not forgotten his remarkable virtues and courage. Thebourgadeof Cahiagué, comprising two hundred and sixty huts and two thousand souls, was the chief place of the Arendarrhonons. It was situated near the lake Ouentaron, now lake Simcoe, at the northern extremity, near the small town of Orillia. The Jesuits established a mission here, and their principal residence was on the right shore of a small river called the Wye, near Penetanguishene. The remains of a fort built there in 1639 could be seen a few years ago.

Cahiagué was distant from Carhagouha fourteen leagues. It was situated near the village of Scanonahenrat, where the Tohontahenrats, the fourth Huron tribe, resided. They were less numerous than the others. Scanonahenrat was situated at about two leagues from Ihonatiria of the Attignenonghacs, and at three leagues from the Ataronchronons, another Huron group of small importance, where finally the Jesuits took up their residence. When these missions were flourishing, the Jesuits could enumerate twenty-five different places where they could pursue their calling with zeal. The Récollets had continued their course with vigorous activity; they had sown the divine seed, but they were not permitted to reap the reward of their labours, as the Jesuits did in the future.

Although the Hurons appeared to be happy, their mode of living was miserable. Their principal articles of food were Indian corn and common beans, which they prepared in various ways. Their clothing was made of the skins of wild animals. Deer skin was used for their trousers, which were cut loose, and their stockings were made of another piece of the same skin, while their boots were formed of the skin of bears, beavers and deer. They also wore a cloak in the Egyptian style, with sleeves which were attached by a string behind. Most of them painted their faces black and red, and dyed their hair, which some wore long, others short, and others again on one side only. The women and girls weredressed like men, except that they had their robes, which extended to the knee, girt about them. They all dressed their hair in one uniform style, carefully combed, dyed and oiled. For ornaments they wore quantities of porcelain, chains and necklaces, besides bracelets and ear-rings.

These people were of a happy temperament generally, though some had a sad and gloomy countenance. Physically they were well proportioned. Some of the men and women had fine figures, strong and robust, and many of the women were powerful and of unusual height. The greater portion of the work fell to the lot of the women, who looked after the housework, tilled the land, laid up a store of wood for the winter, beat the hemp and spun it, and made fishing nets from the thread. They also gathered in the harvest and prepared it for food. The occupation of the men was hunting for deer, fishing, and building their cabins, varied at times by war. When they were free from these occupations, they visited other tribes with whom they were acquainted for the purpose of traffic or exchange, and their return was celebrated by dances and festivities.

They had a certain form of marriage which Champlain thus describes. When a girl had reached the age of eleven, twelve, thirteen, fourteen or fifteen years, she had suitors, more or less, according to her attractions, who wooed her for some time. The consent of the parents was then asked, towhose wills the girl did not always submit, although the most discreet of them did so. The favoured lover or suitor then presented to the girl some necklaces, bracelets or chains of porcelain, which she accepted if the suitor was agreeable to her. The suitor then resided with her for three or four days, without saying anything to her in the meantime, but if they did not agree, the girl left her suitor, who forfeited his necklaces and the other presents which he had made, and each was free to seek another companion if so disposed. This term of probation was often extended to eight, or even to fifteen days.

The children enjoyed great freedom. The parents indulged them too much and never punished or corrected them. As a consequence they grew up bad and vicious. They would often strike their mothers, and when they were powerful enough they did not hesitate to strike their fathers.

The Hurons did not recognize any divine power or worship of God. They were without belief, and lived like brute beasts, with this exception, that they had a sort of fear of an evil spirit. They hadogniormanitous, who were medicine-men, and who healed the sick, bound up the wounded, foretold future events, and practised all the abuses and illusions of the black arts.

Champlain firmly believed that the conversion of the Hurons to Christianity would have been easier if the country had been inhabited by persons whowould devote their energies to instructing them. Father Le Caron and himself had often conversed with them regarding the Catholic faith, the laws and customs of the French, and they had listened attentively, sometimes saying:

"You say things that pass our knowledge, and which we cannot understand by words, being beyond our comprehension; but if you would do us a service, come and dwell in this country, bringing your wives and children, and when they are here, we shall see how you serve the God you worship, and how you live with your wives and children, how you cultivate and plant the soil, how you obey your laws, how you take care of animals, and how you manufacture all that we see proceeding from your inventive skill. When we see all this we shall learn more in a year than in twenty by simply hearing your discourse; and if we cannot understand, you shall take our children, who shall be as your own. And thus being convinced that our life is a miserable one in comparison with yours, it is easy to believe that we shall adopt yours, abandoning our own."

The following was their mode of government. The older and leading men assembled in a council, in which they settled upon and proposed all that was necessary for the affairs of the village. This was done by a plurality of voices, or in accordance with the advice of some one among them whose judgment they considered superior; such a one wasrequested by the company to give his opinion on the propositions that had been made, and his opinion was minutely obeyed. They had no particular chief with absolute command, but they honoured the older and more courageous men, of which there were several in a village, whom they named captains, as a mark of distinction and respect.

They all deliberated in common, and whenever any member of the assembly offered to do anything for the welfare of the village, or to go anywhere for the service of the community, he was requested to present himself, and if he was judged capable of carrying out what he proposed, they exhorted him, by fair and favourable words, to do his duty. They declared him to be an energetic man, fit for the undertaking, and assured him that he would win honour in accomplishing his task. In a word, they encouraged him by flatteries, in order that this favourable disposition of his for the welfare of his fellow-citizens might continue and increase. Then, according to his pleasure, he accepted or refused the responsibility, and thereby he was held in high esteem.

They had, moreover, general assemblies with representatives from remote regions. These representatives came every year, one from each province, and met in a town designated as the rendezvous of the assembly. Here were celebrated great banquets and dances, for three weeks or a month, according as they might determine. On these occasions theyrenewed their friendship, resolved upon and decreed what they thought best for the preservation of their country against their enemies, and made each other handsome presents, after which they retired to their own districts.

In burying the dead, the Hurons took the body of the deceased, wrapped it in furs, and covered it very carefully with the bark of trees. Then they placed it in a cabin, of the length of the body, made of bark and erected upon four posts. Others they placed in the ground, propping up the earth on all sides that it might not fall on the body, which they covered with the bark of trees, putting earth on top. Over this trench they also made a little cabin. The bodies remained thus buried for a period of eight or ten years. Then they held a general council, to which all the people of the country were invited, for the purpose of determining upon some place for the holding of a great festival. After this they returned each to his own village, where they took all the bones of the deceased, stripped them and made them quite clean. These they kept very carefully, although the odour arising therefrom was noxious. Then all the relatives and friends of the deceased took these bones, together with their necklaces, furs, axes, kettles, and other things highly valued, and carried them, with a quantity of edibles, to the place assigned. Here, when all had assembled, they put the edibles in a place designated by the men of the village, and engaged in banquets andcontinual dancing. The festival lasted for the space of ten days, during which other tribes from all quarters came to witness the ceremonies. The latter were attended with great outlays.

These details on the manners and customs of the Hurons are quoted nearlyverbatimfrom Champlain's Relations, so they must be considered as accurate.17

[17]This volume contains the following title:Voyages et Descouvertures faites en la Nouvelle France depuis l'année 1615, jusques à la fin de l'année 1618. Par le Sieur de Champlain, Capitaine ordinaire pour le Roy en la Mer du Ponant. Seconde Edition, MDCXIX.This original edition bears the date of 1619, and the second edition is dated 1627.

Champlainhad promised for some years to assist the Hurons in their wars against the Iroquois, and he found that the present time was opportune for him to fulfil his pledge. He had visited every Huron tribe, and he was aware that a general rendezvous had been fixed at Cahiagué. On August 14th, 1615, ten Frenchmen, under the command of Champlain, started from Carhagouha. On their way they stopped at the villages of the Tohontahenrats and Attignenonghacs, and found the country well watered and cultivated, and the villages populous. The people, however, were ignorant, avaricious and untruthful, and had no idea either of a divinity or of a religion.

On August 17th, Champlain came in sight of Cahiagué, where the Hurons had gathered, and after some hesitation, they decided to go to war. The departure was delayed until September 1st, pending the arrival of some of their warriors and the Andastes, who had promised five hundred men. On their journey they passed by Lake Couchiching and Lake Ouantaron or Simcoe. From there they decided to proceed by way of Sturgeon Lake, after travelling by land for a distance of ten leagues.From Sturgeon Lake flows the river Otonabi, which discharges into Rice Lake.

They followed the river Trent to the Bay of Quinté in Lake Ontario or Entouaronons. "Here," says Champlain, "is the entrance of the grand river of St. Lawrence." They leisurely crossed Lake Ontario, and, having hidden their canoes, penetrated the woods and crossed the river Chouagen or Oswego, which flows from Lake Oneida where the Iroquois used to fish.

On October 7th the Hurons had approached within four leagues of the fortifications of their enemies, and on that day eleven Iroquois fell into the hands of Champlain's men, and were made prisoners. Iroquet, the chief of the Petite Nation, prepared to torture the prisoners, among whom were four women and four children, but Champlain strongly opposed this course. The Iroquois were engaged in reaping their corn when the Hurons and their allies appeared before them on October 10th, or five weeks after Champlain had started from Cahiagué. During this period Champlain's army had undergone much fatigue, and it was desirable to take some rest.

The first day was spent in petty skirmishes. Instead of fighting in ranks, the Hurons disbanded, and were consequently liable to be seized by the vigilance of their enemies. Champlain recognized the danger of this method of warfare, and persuaded his companions to preserve their ranks. The lastcombat continued for about three hours, during which Ochateguin and Orani, two of the allied chiefs, were wounded. Champlain also received two arrow wounds, one in the leg and one in the knee. There was great disorder in the ranks of the Hurons, and the chiefs had no control over their men. The result, on the whole, was not in favour of Champlain's allies, who in the absence of the Andastes were not anxious to continue the attacks against the Iroquois, and consequently determined to retreat as soon as possible.

Champlain suffered much from his wounds. "I never found myself in such a gehenna," he says, "as during this time, for the pain which I suffered in consequence of the wound in my knee was nothing in comparison with that which I endured while I was carried, bound and pinioned, on the back of one of the savages."

The retreat was very long, and on October 18th they arrived at the shore of Lake Ontario. Here Champlain requested that he might have a canoe and guides to conduct him to Quebec, and this was one of the conditions to which they had agreed before he set out for the war. The Indians were not to be trusted, however, and they refused his request. Champlain, therefore, resolved to accept the hospitality of Darontal, chief of the Arendarrhonons, or tribe de la Roche. The chief appeared kindly disposed towards Champlain, and as it was the hunting season, he accompanied him on his excursions. During one of these expeditions, Champlain lost his way in the pursuit of a strange bird, and he was not found by the savages until three days afterwards. The return journey to Cahiagué on foot was painful, and during the nineteen days thus spent, much hardship was undergone. The party arrived at Cahiagué on December 23rd, 1615.

In the course of the winter, Champlain was chosen to act as judge of a quarrel between the Algonquins of the Petite Nation, and the Hurons of the tribe de l'Ours, which had arisen over the murder of one of the Iroquois. The Attignaouantans had committed an Iroquois prisoner to the custody of Iroquet, requesting him to burn him according to their custom. Instead of carrying out this act, Iroquet had taken the young man and treated him as a son. When the Attignaouantans were aware of this, they sent one of their number to murder the young Iroquois. This barbarous conduct made the Algonquins indignant, and they killed the murderer.

Champlain returned from the Petuneux in company with Father Le Caron at the time when these crimes had just been committed. Witnesses were summoned to meet Champlain at Cahiagué, and were each examined. The trial lasted two days, during which the old men of both nations were consulted, and the majority of them were favourable to a reconciliation without conditions. Champlain exacted from them a promise that they would accept his decision as final, and he then had a full meeting of the two tribes assembled there. Addressing them, he said:

"You Algonquins, and you Hurons, have always been friends. You have lived like brothers; you take this name in your councils. Your conduct now is unworthy of reasonable men. You are enough occupied in repelling your enemies, who have pursued you, who rout you as often as possible, pursuing you to your villages and taking you prisoners. These enemies, seeing these divisions and wars among you, will be delighted and derive great advantage therefrom. On account of the death of one man you will hazard the lives of ten thousand, and run the risk of being reduced to perpetual slavery. Although in fact one man was of great value, you ought to consider how he has been killed; it was not with deliberate purpose, nor for the sake of inciting a civil war. The Algonquins much regret all that has taken place, and if they had supposed such a thing would have happened, they would have sacrificed this Iroquois for the satisfaction of the Hurons. Forget all, never think of it again, but live good friends as before. In case you should not be pleased with my advice, I request you to come in as large numbers as possible, to our settlement, so that there, in presence of all the captains of vessels, the friendship might be ratified anew, and measures taken to secure you from your enemies."

Champlain's advice was followed, and the savages went away satisfied, except the Algonquins, who broke up and proceeded to their villages, saying that the death of these two men had cost them too dearly.

Champlain having spent the winter with Darontal, on May 20th left for Quebec. The journey from Cahiagué to Sault St. Louis occupied forty days. Champlain here found that Pont-Gravé had arrived from France with two vessels, and that the reverend fathers were very pleased to see him again. Darontal accompanied Champlain to Quebec, and greatly admired the habitation and the mode of living adopted by the French. Before leaving for France, Champlain enlarged the habitation by at least one-third, the additions consisting of buildings and fortifications, in the construction of which he used lime and sand which were found near at hand. Some grain was also cut, and the gardens were left in good condition.

During the winter of 1615-16, Father Le Caron had received a visit from Champlain, who was then returning from an expedition against the Iroquois. Being at a loss to know how to employ their time, Champlain and the Récollets resolved to pay a visit to the Tionnontatés, or people of the Petun. The missionary was not well received by these people, although Champlain was able to make an alliance, not only with the Petuneux, but also with six or seven other tribes living in the vicinity.

Father Le Caron returned to his flock, the Hurons, and remained with them until May 20th, studying their manners, trying to acquire their language, and to improve their morals. Father Le Clercq says that he compiled a dictionary which was seen in his own time, and which was preserved as a relic.

When the Hurons left their country to engage in fur trading with the French at Sault St. Louis, Father Le Caron took passage in one of their canoes, and arrived at Three Rivers on July 1st, 1616. Here he met Father d'Olbeau, who had spent the winter with the Indians on the north shore of the river St. Lawrence, between Tadousac and the Seven Islands.

Father d'Olbeau had visited the Bersiamites, the Papinachois and others, and he planted crosses everywhere, so that many years after, when some Frenchmen were visiting the place, they found these evidences of his labours. After two months of fatigue, Father d'Olbeau was compelled to return to Quebec, as he was suffering from sore eyes, and was unable to unclose his eyelids for several weeks. The two fathers arrived at Quebec on July 11th, 1616, and Father Jamet was pleased to learn the result of the missions of his confrères. The three missionaries had carefully studied the country during the past year, and gained a fair knowledge of the people. They realized at this time that their own resources limited their power of doing good,and they therefore requested Champlain to convoke a meeting of six inhabitants, to discuss the best means of furthering the interests of the mission. Champlain was chosen president of the meeting, and although the missionaries were present they took no part in the deliberations.

The resolutions adopted at this first council meeting in the new settlement were preserved. It was decided that the nations down the river and those of the north were, for the present, at least, incapable of civilization. These tribes included the Montagnais, Etchemins, Bersiamites, Papinachois and the great and little Esquimaux. They dwelt in an uncultivated, barren and mountainous country, whose wild game and fur-bearing animals sufficed to support them. Their habits were nomadic, and excessive superstition was their only form of religion. By the report of those who had visited the southern coasts, and had even penetrated by land to Cadie, Cape Breton and Chaleurs Bay, Ile Percé and Gaspé, the country there was more temperate, and susceptible of cultivation. There would be found dispositions less estranged from Christianity, as the people had more shame, docility and humanity than the others.

With regard to the upper river and the territory of the numerous tribes of Indians visited by Monsieur de Champlain and Father Joseph themselves, or by others, besides possessing an abundance of game, which might attract the French there in hopes of trade, the land was much more fertile andthe climate more congenial than in the Indian country down the river. The upper river Indians, such as the Algonquins, Iroquois, Hurons, Nipissirini, Neuters, Fire Nation, were sedentary, generally docile, susceptible of instruction, charitable, strong, robust, patient; insensible, however, and indifferent to all that concerns salvation; lascivious, and so material that when told that their soul was immortal, they would ask what they would eat after death in the next world. In general, none of the savages whom they had known had any idea of a divinity, believing, nevertheless, in another world where they hoped to enjoy the same pleasures as they took here below—a people, in short, without subordination, law or form of government or system, gross in religious matters, shrewd and crafty for trade and profit, but superstitious to excess.

It was the opinion of the council that none could ever succeed in converting them, unless they made them men before they made them Christians. To civilize them it was necessary first that the French should mingle with them and habituate them to their presence and mode of life, which could be done only by the increase of the colony, the greatest obstacle to which was on the part of the gentlemen of the company, who, to monopolize trade, did not wish the country to be settled, and did not even wish to make the Indians sedentary, which was the only condition favourable to the salvation of these heathen.

The Protestants, or Huguenots, having the best share in the trade, it was to be feared that the contempt they showed for the Catholic mysteries would greatly retard the establishment of that faith. Even the bad example of the French might be prejudicial, if those who had authority in the country did not establish order.

The mission among such numerous nations would be painful and laborious, and so could advance but little unless they obtained from the gentlemen of the company a greater number of missionaries free of expense. Even then it would require many years and great labour to humanize these utterly gross and barbarous nations, and even when this end was partially attained, the sacrament, for fear of profanation, could be administered only to an exceptional few among the adults.

It finally appears to have been decided that they could not make progress unless the colony was increased by a greater number of settlers, mechanics and farmers; that free trade with the Indians should be permitted, without distinction, to all Frenchmen; that in future Huguenots should be excluded, and that it was necessary to render the Indians sedentary, and bring them up to a knowledge of French manners and laws.

The council further agreed that by the help of zealous persons in France, a seminary ought to be established in order to bring to Christianity, young Indians, who might afterwards aid the missionaries in converting their countrymen. It was deemed necessary to maintain the missions which the fathers had established both up and down the river. This could not be done unless the associated gentlemen showed all the ardour to be expected from their zeal when informed of all things faithfully, instead of being deluded by the reports of the clerks whom they had sent the year before; the governor and the fathers having no ground to be satisfied therewith.

Champlain, who intended to return to France, desired the father commissary and Father Le Caron to accompany him, in order that the resolutions of the council might be submitted to the king for his approval, and with a view of obtaining substantial assistance. The voyage was a pleasant one, and Champlain and his party arrived at Honfleur on September 10th, 1616.

The merchants whom they interviewed at Paris were ready to promise to support the mission, but nothing was realized from their promises, and it soon became apparent that they cared more about the fur trade than about religion. Champlain saw many people who he believed could assist the settlement, but the winter was passed in useless negotiations. He therefore prepared a greater shipment than usual from his own resources, and he was fortunate in finding that his old friend, Louis Hébert, an apothecary of Port Royal, was willing to accompany him. Hébert took his family withhim, composed of three children and his wife, named Marie Rollet. Hébert afterwards rendered very valuable assistance to the founder of Quebec.

Father Jamet did not return to Quebec, and he was therefore replaced as commissary by Father Le Caron, who appointed Father Huet as his assistant. The vessel conveying the party sailed from Honfleur on April 11th, 1617, under the command of Captain Morel. The passage was very rough, and when within sixty leagues of the Great Bank of Newfoundland, numerous icebergs bore down on the ship like huge mountains. Father Le Clercq says that in the general consternation Father Joseph, seeing that all human succour could not deliver them from shipwreck, earnestly implored the aid of heaven in the vows and prayers which he made publicly on the vessel. He confessed all, and prepared himself to appear before God. All were touched with compassion and deeply moved when Dame Hébert raised her youngest child through the hatchway to let it share with the rest the good father's blessing. They escaped only by a miracle, as they acknowledged in their letters to France.

The ship arrived at Tadousac on July 14th, and mass was said in a little chapel which Father Huet had constructed with poles and branches, and a sailor stood on either side of the altar with fir branches to drive away the cloud of mosquitoes which caused great annoyance to the celebrant. The mass was very solemn. Besides the French,there were many Indians present who assisted with devotion amid the roar of the cannon of the ship, and the muskets of the French. After the service a dinner was given by Champlain on board the vessel. On the arrival of the party at Quebec some days after, they found that the inhabitants were nearly starving, and that Father d'Olbeau was anxiously awaiting the news from France.

Both Champlain and Father Le Caron were obliged to confess that their mission had been unsuccessful. What, therefore, was to be done? To return to Old France would have been contrary to the intentions of the Récollets. They had been sent to Canada by their superiors, and they had no order to act contrary to their instructions. After having studied the situation they resolved that Father d'Olbeau should visit France, see the king in person, and place before him the settlers' condition and their own. During his absence Father Huet undertook the charge of the mission at Tadousac, and Brother Pacifique du Plessis was appointed to teach catechism to the Indians of Three Rivers.

It was at about this time that Father Le Caron performed the first marriage ceremony in Canada, the contracting parties being Étienne Jonquest of Normandy, and Anne Hébert, eldest daughter of Louis Hébert.

The condition of the Récollets at this time was unenviable. The agents of the merchants were not better disposed towards them than the interpreters.Some of these agents were demoralized, and the reproach that they received from the fathers caused them to avoid their presence. The conduct of some of these agents was so bad that even the Indians, who were not strict in their morals, were scandalized. When we take into consideration these circumstances, and the meagreness of the resources of the order, and the difficulties they had in acquiring the language, we can form a faint idea of the hardness of their lot, and it was not without just cause that they decided to send Father d'Olbeau to France with Champlain, in order that the true state of affairs might be urged still further before the king.

Father Le Clercq says: "Meanwhile Monsieur de Champlain employed all his address and prudence, and the intrigues of his friends to obtain what was necessary for the establishment of his new colony. Father d'Olbeau, on his side, spared nothing; both spoke frequently to the members of the company, but in vain, for these people, who always had their ears open to flattering tales of the great profit to be made in the Indian trade, closed them to the requests and entreaties made them. They therefore contented themselves with what they could get."

Father d'Olbeau at length received some consolation and compensation for all his labours, when a bull was issued by the pope, granting a jubilee to New France, which was celebrated at Quebec on July 29th, 1618, and was the first of its kind. For the celebration of this religious festival, the Récolletshad built some huts, which were used as stations, and French and Indians proceeded from one of those improvised chapels to the other, singing the psalms and hymns of the church. In the year 1618, the Récollets in New France were only three in number: Fathers Le Caron and d'Olbeau, and Friar Modeste Guines.

During the winter of 1617-18 the missionaries were called upon to decide a difficult question. Two Frenchmen had disappeared in 1616, and the discovery of their bones proved that they had been murdered. A diligent search was instituted which led to the detection of the murderer, who acknowledged his crime. The question of punishment, however, was difficult from the fact that a clerk named Beauchesne, who had been invested with extensive civil power by Champlain, was in the habit of receiving gifts from the Indians. It was consequently considered dangerous to do anything that would displease the Indians, as they were known to be terrible in their vengeance. The Récollets had strongly protested against this method of receiving gifts, which placed the settlement in a false position towards the Indians. It was finally decided to release the prisoner and to accept as hostages two young Indians. When the matter was brought before Champlain, he approved of the course adopted, and stated that it was not a wise policy to be too severe.

This affair, which at one time appeared likely toproduce disagreeable consequences, passed over without event, and some time after a party of Indians visited Quebec for the purpose of effecting a complete reconciliation. Thus, when Champlain left for France in 1618, the colony was secure.

Father Huet, who accompanied Champlain, was charged with many important missions, one of which related to the administration of baptism to the Indians. They were quite willing to be baptized, but they had no idea of the nature of the sacrament, and although they promised to keep their vows before the ceremony, they soon returned to their old superstitions. Their want of sincerity was a trial to Father Huet, and he desired to have the opinion of the Doctors of the Sorbonne to guide him in his future actions.

During the winter Father Le Caron went to Tadousac in order to continue the work of Father d'Olbeau, and he remained there until the middle of July, 1619. In the interval he had built a residence upon the ground donated by the merchants, and had the satisfaction of leaving one hundred and forty neophytes as the result of the labours of the mission. Father d'Olbeau had his residence at Quebec.

On his return to Canada Father Huet was accompanied by Father Guillaume Poullain, three friars and two labourers. Champlain did not return this year. The Récollets had received authority to build a convent at Quebec, and the Prince deCondé had contributed fifteen hundred livres towards the object. Charles de Boues, vicar-general of Pontoise, had also made a personal subscription, and accepted the protectorate of the convent, together with the title of syndic of Canadian missions. Other piously disposed persons had also contributed towards the maintenance of the religious institution.

The establishment of a convent in Canada was a ray of light amid the gloom which had hung over the settlement of New France during the past four years, but the rejoicing on this occasion was soon turned into mourning by the unexpected death of Friar du Plessis, who died at Three Rivers on August 23rd, 1619. There were two other deaths during this year which cast a shadow on the colony, that of Anne Hébert, and of her husband, Étienne Jonquest, who survived his wife only a few weeks.

The mission at Three Rivers was placed under the charge of Father Le Caron, and from this date it was the object of the most pastoral solicitude of the Récollets.

Theearliest reference by Champlain to the fur trade in Canada, is contained in his relation of his voyage to Tadousac in the year 1603. During this journey he encountered a number of Indians in a canoe, near Hare Island, among whom was an Algonquin who appeared to be well versed in the geography of the country watered by the Great Lakes. As a proof of his knowledge, he gave to Champlain a description of the rapids of the St. Lawrence, of Niagara Falls and Lake Ontario. When questioned as to the natural resources of the country, he stated that he was acquainted with a people called the good Iroquois (Hurons) who were accustomed to exchange their peltry for the goods which the French had given to the Algonquins. We have in this statement proof that the French were known to the inhabitants of New France before the year 1603.

In the year 1608, trading was conducted with the Indians at Tadousac, but in 1610 it was alternately at Tadousac, and near Cape de la Victoire at the entrance of the Richelieu River. During the latter period, the fur trade was a failure, although the vessels annually carried from twelve to fifteenthousand skins to France, which were sold at one pistole each. From the year 1610, Tadousac ceased to be the rendezvous of traders, and the great centre was at Sault St. Louis, until the year 1618. From this time, for several consecutive years, Three Rivers was the principal trading-post, and finally the Indians went down to Quebec, or to Cape de la Victoire, or du Massacre, and at a still later period the Isle of Richelieu, opposite the parish of Deschambault, some fifteen leagues above Quebec, was chosen as a trading-place.

Champlain was not opposed to the fur trade; on the contrary, he favoured it, provided that it was conducted honestly, as it afforded him opportunities for making new discoveries, and also for maintaining friendly relationship with the Indians. The Récollets had no connection with the trade, although through their efforts commercial intercourse was often facilitated.

Speaking of the trading of 1618, Champlain mentions a class of men who eventually attained considerable influence in colonial affairs. These men were the factors or clerks employed and paid by the merchants. Some of them obtained notoriety on account of their treason and bad conduct, while others were distinguished by their devotedness to Champlain and the missionaries. The clerks or factors were engaged by the fur trading merchants who had their principal factory at Quebec. The staff consisted of a chief clerk, of clerks and underclerks;and their functions were to receive merchandise on its arrival, to place it in the store, and when the trading was complete, to exchange the goods for skins, which were then carefully packed for exportation. The clerks visited the places chosen by the Indians for trading, and generally conducted the exchanges themselves. Some of them employed the services of interpreters who were readily found, and were frequently sent among the natives to induce them to visit the clerks. The duties of the clerks were not always easily performed. They had many difficulties to encounter, but as successful trading might lead to future promotion, there were advantages connected with the office. Thierry-Desdames, one of the underclerks at Quebec in 1622, was appointed captain of the Island of Miscou, in recognition of his faithful service. This is not the only instance of promotion recorded by Champlain. Beauchesne and Loquin are also mentioned in the Relations of 1618 and 1619.

When Champlain returned from France in 1620, he was accompanied by Jean Baptiste Guers, the business representative of the Duke of Montmorency, who rendered good service to Champlain and the settlers. In the same year Pont-Gravé traded at Three Rivers, and he was assisted by two clerks called Loquin and Caumont, and an underclerk, Rouvier. Before leaving for France, Pont-Gravé placed Caumont in charge of his factory. Rouvier also left for France, under the pretext that thecompany refused to increase his wages. The departure of a clerk, however, was of small importance, when we consider the trouble which had arisen among the associates.

In the year 1612, Champlain, it appears, had placed too much confidence in the influence of Henri de Condé, viceroy of New France. This nobleman proved to be a source of trouble rather than a friend to the new colony. Two years after, Champlain formed an association of the merchants of St. Malo and Rouen, who invested a large capital for the development of trade in Quebec. The chief members of the company were François Porrée, Lucas Legendre, Louis Vermeulle, Mathieu d'Insterlo, Pierre Eon, Thomas Cochon, Pierre Trublet, Vincent Gravé, Daniel Boyer and Corneille de Bellois. By its constitution the operations of the company were to extend over a period of eleven years, and its members engaged to maintain the habitation of Quebec, and a fort, and to build new forts if necessary, and also to pay the expenses of missionaries, and to send labourers and workmen to Canada. The Prince de Condé received a salary of three thousand livres, and the payment of this large amount annually to the viceroy, caused the merchants to neglect their obligations towards Champlain.

In the meantime Condé conspired against the Queen Regent and was incarcerated, and the Maréchal de Thémines was temporarily appointed in hisplace. The office of secretary to the viceroy would appear to have been lucrative, for one applicant, probably Boyer, offered Thémines four thousand five hundred livres, if he would appoint him to the position. Condé protested against the charge which had been made against his agreement, and asked for his salary. De Villemenon, intendant of the admiralty, opposed the application, and claimed the amount of the salary for the Quebec settlement.

While Champlain was present in France in 1617 he received a proscription from the court of parliament, ordering him to resign his office of lieutenant of the viceroy, as the Company of Rouen had decided to suppress the salary of the viceroy. Champlain did not take any notice of this injunction, but started for Quebec. On his return to France during the same year (1617) Champlain met the Maréchal de Thémines, in order to induce him, in his capacity of viceroy, to take some interest in the affairs of New France, as the situation there was becoming insupportable. The great personages were quarrelling over money matters; the people of St. Malo were renewing their demands for liberty of commerce, and the merchants were refusing to invest new capital. Champlain had a series of difficulties, which he endeavoured to remove before his return to Quebec, and he drew up his grievances in two large factums, one of which was presented to the king, and the other to the Board of Trade of Paris.

In the factum to the king Champlain explained that France would derive benefit from the colonization of Canada, provided workmen and labourers were sent to the country. He also set forth the necessity of improving the defense of the colony, as an attack might be expected at any time from the English or Dutch. Champlain pointed out to the king, at the same time, that by developing New France, he would be propagating the Catholic faith amongst infidels, and that he would add to his wealth by reason of the revenue to be derived from the vast forests of Canada. He also made known to the king some of the projects which he had in view. Amongst these were certain buildings and works which he proposed to carry out. Quebec was to be namedLudovica, in honour of the king. A church was to be erected and dedicated under the title ofRedeemer, and a fort was to be constructed on the cape of Quebec, flanked with four bastions, which would command the river St. Lawrence. A second fort was to be built opposite Quebec, which would complete the defense of the face of the town, and a third fort would be constructed at Tadousac on a promontory naturally fortified, to be manned by a garrison which would be relieved every six months.

These arrangements would provide for the defense of the country. Champlain also intended to look after the education and the spiritual wants of the settlement, by sending fifteen friars of theRécollet order to New France, who were to found a convent near the Church of the Redeemer. The king was also asked to send one hundred families to the colony, each composed of a husband and wife and two children or a servant under twenty years of age. With these provisions Champlain believed that a settlement might be established in the name of France, which would remain loyal to her interests, since it would rest upon the sure foundation of strength, justice, commerce, and agriculture.

In his explanations to the Board of Trade Champlain dwelt upon the advantages which were to be derived from fishing, from the lumber industry, agriculture and cattle raising, and from the working of the mines and from trading. In short he endeavoured to induce the associates to continue their operations. The members, however, were under the impression that colonization would place obstacles in the way of commerce, and that the inhabitants would soon monopolize the trade. Some of the associates who were Protestants objected to colonization under Catholic influence, and understanding that Champlain was a staunch Catholic, they decided to have Pont-Gravé appointed as lieutenant of the viceroy, in his place.

Champlain was much affected on finding that he had a rival in Pont-Gravé whom he had always respected as a father, neither would he accept such a humiliating position. The king, however,intervened at this time, and wrote a letter to the associates, requesting them to aid Champlain.

Back to Index Next