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      There was one point on which the interference of his brother and of his correspondents was peculiarly annoying. They thought it for their interest that he [Pg 334] should remain a single man; whereas, it seems that his devotion to his purpose was not so engrossing as to exclude more tender subjects. He writes:

      [86] This Madame Bourdon was the widow of Bourdon, the engineer (see "The Jesuits in North America," 297). If we may credit the letters of Marie de l'Incarnation, she had married him from a religious motive, in order to charge herself with the care of his motherless children; stipulating in advance that he should live with her, not as a husband, but as a brother. As may be imagined, she was regarded as a most devout and saint-like person.

      For Champlain, too, he has praises which, if more measured, are at least as sincere. Indeed, the Father Superior had the best reason to be pleased with the temporal head of the colony. In his youth, Champlain had fought on the side of that; more liberal and national form of Romanism of which the Jesuits were the most emphatic antagonists. Now, as Le Jeune tells us, with evident contentment, he chose him, the Jesuit, as director of his conscience. In truth, there were none but Jesuits to confess and absolve him; for the Recollets, prevented, to their deep chagrin, from returning to the missions they had founded, were seen no more in Canada, and the followers of Loyola were sole masters of the field. The manly heart of the commandant, earnest, zealous, and direct, was seldom chary of its confidence, or apt to stand too warily on its guard in presence of a profound art mingled with a no less profound sincerity.

      library of the Louvre by the Commune.

      CHAPTER VI.In the early morning of the second of August, 1642, [3] twelve Huron canoes were moving slowly along the northern shore of the expansion of the St. Lawrence known as the Lake of St. Peter. There were on board about forty persons, including four Frenchmen, one of them being the Jesuit, Isaac Jogues, whom we have already followed on his missionary journey to the towns of the Tobacco Nation. In the interval he had not been idle. During the last autumn, (1641,) he, with Father Charles Raymbault, had passed along the shore of Lake Huron northward, entered the strait through which Lake Superior discharges itself, pushed on as far as the Sault Sainte Marie, and preached the Faith to two thousand Ojibwas, and other Algonquins there assembled. [4] He was now on his return from a far more perilous errand. The Huron mission was in a state of destitution. There was need 214 of clothing for the priests, of vessels for the altars, of bread and wine for the eucharist, of writing materials,in short, of everything; and, early in the summer of the present year, Jogues had descended to Three Rivers and Quebec with the Huron traders, to procure the necessary supplies. He had accomplished his task, and was on his way back to the mission. With him were a few Huron converts, and among them a noted Christian chief, Eustache Ahatsistari. Others of the party were in course of instruction for baptism; but the greater part were heathen, whose canoes were deeply laden with the proceeds of their bargains with the French fur-traders.

      Glaucus, too, recognized the man in spite of his changed exterior. Now he understood why the giant had desired to see everything on board when the Samian lay at anchor in the bay at Celenderis.

      evidence touching this affair. See his Histoire de la


      nominations during the ten years of its ascendancy. with or without the bishop, could have prevented the


      nominations during the ten years of its ascendancy.Mother St. Thomas highly approves the proceeding, and says: