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      of soldiers, made of straw, in the fort, to deceive theThey begged, too, for blacksmiths, surgeons, and Jesuits to live among them. The presence of the Jesuits in their towns was in many ways an advantage to them; while to the colony it was of the greatest importance. Not only was conversion to the church justly regarded as the best means of attaching the Indians to the French, and alienating them from the English; but the Jesuits living in the midst of them could influence even those whom they could not convert, soothe rising jealousies,

      Lycon speaks the truth, cried a pale-faced young man with flabby features, afterwards known as the architect Deinocrates. We must talk about something else. This subject doesnt suit him.[32] La Barre says that Duchesneau was far more to blame than Frontenac. La Barre au Ministre, 1683. This testimony has weight, since Frontenac's friends were La Barre's enemies.

      Are you Lycon, the Athenian, my fathers guest? she inquired, without raising her eyes to the strangers face.

      [190] "Je leur fis connoistre que les Islinois toient sous la protection du roy de France et du gouverneur du pays, que j'estois surpris qu'ils voulussent rompre avec les Fran?ois et qu'ils voulussent attendre [sic] une paix."Tonty, Mmoire, 1693.Couture, though he had incensed the Indians by killing one of their warriors, had gained their admiration by his bravery; and, after torturing him most savagely, they adopted him into one of their families, in place of a dead relative. Thenceforth he was comparatively safe. Jogues and Goupil were less fortunate. Three of the Hurons had been burned to death, and they expected to share their fate. A council was held to pronounce their doom; but dissensions arose, and no result was reached. They were led back to the first village, where they remained, racked with suspense and half dead with exhaustion. Jogues, however, lost no opportunity to baptize dying infants, while Goupil taught children to make the sign of the cross. On one occasion, he made the sign on the forehead of a child, grandson of an Indian in whose lodge they lived. The superstition of the old savage was aroused. Some Dutchmen had told him that the sign of the cross came from the Devil, and would cause mischief. He thought that Goupil was bewitching the child; and, resolving to rid himself of so dangerous a guest, applied for aid to two young braves. Jogues and Goupil, clad in their squalid garb of tattered skins, were soon after walking together in the forest that adjoined the 224 town, consoling themselves with prayer, and mutually exhorting each other to suffer patiently for the sake of Christ and the Virgin, when, as they were returning, reciting their rosaries, they met the two young Indians, and read in their sullen visages an augury of ill. The Indians joined them, and accompanied them to the entrance of the town, where one of the two, suddenly drawing a hatchet from beneath his blanket, struck it into the head of Goupil, who fell, murmuring the name of Christ. Jogues dropped on his knees, and, bowing his head in prayer, awaited the blow, when the murderer ordered him to get up and go home. He obeyed but not until he had given absolution to his still breathing friend, and presently saw the lifeless body dragged through the town amid hootings and rejoicings.

      Seneca mission, and refers to the Relations for the rest.

      At the same time, Colbert corrects the intendant. "A memorial," he wrote, "has been placed in my hands, touching various ecclesiastical honors, wherein there continually appears a great pretension 47 on your part, and on that of the bishop of Quebec in your favor, to establish an equality between the governor and you. I think I have already said enough to lead you to know yourself, and to understand the difference between a governor and an intendant; so that it is no longer necessary for me to enter into particulars, which could only serve to show you that you are completely in the wrong." [6]

      294 Do what you can for him, she said hurriedly, clasping Polycles hand in both her own.Undeniably, the Faith was making progress; yet it is not to be supposed that its path was a smooth one. The old opposition and the old calumnies were still alive and active. "It is la prire that kills us. Your books and your strings of beads have bewitched the country. Before you came, we were happy and prosperous. You are magicians. Your charms kill our corn, and bring sickness and the Iroquois. Echon (Brbeuf) is a traitor among us, in league with our enemies." Such discourse was still rife, openly and secretly.


      It has turned out differently from what we expected. The jest has become earnest.


      [272] On La Forest's mission,Mmoire pour representer Monseigneur le Marquis de Seignelay la ncessit d'envoyer le Sr. de la Forest en diligence la Nouvelle France; Lettre du Roy La Barre, 14 Avril, 1684; Ibid., 31 Oct., 1684.


      of Mohawks. The Hurons and Algonquins were killed. One of the Onondagas shared their fate, and the other, with Le Moyne himself, was seized and bound fast. The captive Onondaga, however, was so loud in his threats and denunciations, that the Mohawks released both him and the Jesuit. * Here was a foreshadowing of civil war, Mohawk against Onondaga, Iroquois against Iroquois. The quarrel was patched up, but fresh provocations were imminent.