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      But the Hurons were not destined to remain permanently even here; for, before the end of the century, they removed to a place four miles distant, now called New Lorette, or Indian Lorette. It was a wild spot, covered with the primitive forest, and seamed by a deep and tortuous ravine, where 433 the St. Charles foams, white as a snow-drift, over the black ledges, and where the sunlight struggles through matted boughs of the pine and fir, to bask for brief moments on the mossy rocks or flash on the hurrying waters. On a plateau beside the torrent, another chapel was built to Our Lady, and another Huron town sprang up; and here, to this day, the tourist finds the remnant of a lost people, harmless weavers of baskets and sewers of moccasins, the Huron blood fast bleaching out of them, as, with every generation, they mingle and fade away in the French population around. [10]

      La Hontan, came over with the troops; but on the whole a community more free from positive heterodoxy perhaps never existed on earth. This exemption cost no bloodshed. What it did cost we may better judge hereafter.

      THE HURONS.One of the most curious monuments of La Salle's time is a long memoir, written by a person who made his acquaintance at Paris in the summer of 1678, when, as we shall soon see, he had returned to France in prosecution of his plans. The writer knew the Sulpitian Galine,[75] who, as he says, had a very high opinion of La Salle; and he was also in close relations with the discoverer's patron, the Prince de Conti.[76] He says that he had ten or twelve interviews with La Salle; and, becoming interested in him and in that which he communicated, he wrote down the substance of his conversation. The paper is divided into two [Pg 107] parts: the first, called "Mmoire sur Mr. de la Salle," is devoted to the state of affairs in Canada, and chiefly to the Jesuits; the second, entitled "Histoire de Mr. de la Salle," is an account of the discoverer's life, or as much of it as the writer had learned from him.[77] Both parts bear throughout the internal evidence of being what they profess to be; but they embody the statements of a man of intense partisan feeling, transmitted through the mind of another person in sympathy with him, and evidently sharing his prepossessions. In one respect, however, the paper is of unquestionable historical value; for it gives us a vivid and not an exaggerated picture of the bitter strife of parties which then raged in Canada, and which was destined to tax to the utmost the vast energy and fortitude of La Salle. At times, the memoir is fully sustained by contemporary evidence; but often, again, it rests on its own unsupported authority. I give an abstract of its statements as I find them.

      find husbands, to send no more girls from France at present.


      "I came here," replied Gourgues, "only to reconnoitre the country and make friends with you, and then go back to bring more soldiers; but, when I hear what you are suffering from them, I wish to fall upon them this very day, and rescue you from their tyranny." All around the ring a clamor of applauding voices greeted his words.

      ST. DOMINGO. * Lettre de Marie de l'Incarnation a son fils, 4 Octobre,


      dHistoire du Canada, I. 865.


      "Say what you like," said one of them, after hearing the counsel for the defence; "but if Laudonniere does not hang us all, I will never call him an honest man."[73] Biard, Relation, 1611, Chap. VIII.This belief was very prevalent. The Ottawas, according to Ragueneau (Relation des Hurons, 1648, 77), were accustomed to invoke the "Maker of Heaven" at their feasts; but they recognized as distinct persons the Maker of the Earth, the Maker of Winter, the God of the Waters, and the Seven Spirits of the Wind. He says, at the same time, "The people of these countries have received from their ancestors no knowledge of a God"; and he adds, that there is no sentiment of religion in this invocation.


      No, replied Sthenelus positively, had it been he, by Zeus, he would have been with them. Megas would have wanted to enjoy the sight of our faces when we were surprised. No, it was not he. I think it was Cephidosemos, who watched Xenocles and myself from behind the column. As an informer he is afraid of drawing hatred on his head, so he keeps away.The remarkable manuscript map of the Upper Mississippi by Le Sueur belongs to a period later than the close of this narrative.