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      But we are anticipating a little; for it was several years as yet before Marguerite Bourgeoys took an active part in the work of Montreal. She was the daughter of a respectable tradesman, and was now twenty-two years of age. Her portrait has come down to us; and her face is a mirror of frankness, loyalty, and womanly tenderness. Her qualities were those of good sense, conscientiousness, and a warm heart. She had known no miracles, ecstasies, or trances; and though afterwards, 202 when her religious susceptibilities had reached a fuller development, a few such are recorded of her, yet even the Abb Faillon, with the best intentions, can credit her with but a meagre allowance of these celestial favors. Though in the midst of visionaries, she distrusted the supernatural, and avowed her belief, that, in His government of the world, God does not often set aside its ordinary laws. Her religion was of the affections, and was manifested in an absorbing devotion to duty. She had felt no vocation to the cloister, but had taken the vow of chastity, and was attached, as an externe, to the Sisters of the Congregation of Troyes, who were fevered with eagerness to go to Canada. Marguerite, however, was content to wait until there was a prospect that she could do good by going; and it was not till the year 1653, that, renouncing an inheritance, and giving all she had to the poor, she embarked for the savage scene of her labors. To this day, in crowded school-rooms of Montreal and Quebec, fit monuments of her unobtrusive virtue, her successors instruct the children of the poor, and embalm the pleasant memory of Marguerite Bourgeoys. In the martial figure of Maisonneuve, and the fair form of this gentle nun, we find the true heroes of Montreal. [18]Master ... dont you know me?... I am your slave Zenon.

      The picture of the Last Judgment became an object of the utmost terror. It was regarded as a charm. The dragons and serpents were supposed to be the demons of the pest, and the sinners whom they were so busily devouring to represent its victims. On the top of a spruce-tree, near their house at Ihonatiria, the priests had fastened a small streamer, to show the direction of the wind. This, too, was taken for a charm, throwing off disease and death to all quarters. The clock, once an object of harmless wonder, now excited the wildest alarm; and the Jesuits were forced to stop it, since, when it struck, it was supposed to sound the signal of death. At sunset, one would have seen knots of Indians, their faces dark with dejection and terror, listening to the measured sounds which issued from within the neighboring house of the mission, where, with bolted doors, the priests were singing litanies, mistaken for incantations by the awe-struck savages. * Relation, 1653, 18.

      This was at the end of May. On the fifth of July following, the liberated Iroquois reappeared at Three Rivers, bringing with him two men of renown, ambassadors of the Mohawk nation. There was a fourth man of the party, and, as they approached, the Frenchmen on the shore recognized, to their great delight, Guillaume Couture, the young man captured three years before with Father Jogues, and long since given up as dead. In dress and appearance he was an Iroquois. He had gained a great influence over his captors, and this embassy of peace was due in good measure to his persuasions. [11] with an embassy in 1655 (Marie de lIncarnation). In the

      When I decided to turn what I had read to account, I was fully aware that a presentation of ancient life in the form of a romance or novel was one of the most difficult ?sthetic tasks which could be undertaken. If, nevertheless, I devoted myself to it, I naturally regarded the work only as an experiment.

      The Indians set out in a body to the number of two hundred and fifty warriors, with their women and children. The three Frenchmen, who though in different villages had occasionally met during the two months of their captivity, were all of the party. They descended Rum River, which forms the outlet of Mille Lac, and which is called the St. Francis by Hennepin. None of the Indians had offered to give him passage; and, fearing lest he should be abandoned, he stood on the bank, hailing the passing canoes and begging to be taken in. Accau and Du Gay presently appeared, paddling a small canoe which the Indians had given them; but they would not listen to the missionary's call, and Accau, who had no love for him, cried out that he had paddled him long enough already. Two Indians, however, took pity on him, and brought him to the place of encampment, where Du Gay tried to excuse himself for his conduct; but Accau was sullen, and kept aloof.

      Just at that moment a voice from one of the back seats shouted: Where is Lycon? We want to see him.Our old horse fell into the well


      1612, 1613.Thuphrastos talked of the numerous law cases that would pour in upon him when the time of his embassy had expired. Oppressed citizens, informers who knew that he had obtained money, envious fellow solicitorswould all rush to him.



      Here thirty men deserted, and three priests also ran off, of which Mendoza bitterly complains, as increasing his own work. The motives of the clerical truants may perhaps be inferred from a worldly temptation to which the chaplain himself was subjected. "I was offered the service of a chapel where I should have got a peso for every mass I said, the whole year round; but I did not accept it, for fear that what I hear said of the other three would be said of me. Besides, it is not a place where one can hope for any great advancement, and I wished to try whether, in refusing a benefice for the love of the Lord, He will not repay me with some other stroke of fortune before the end of the voyage; for it is my aim to serve God and His blessed Mother."