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      When, on the following morning, the warriors of St. Jean returned from their rash and bootless 408 sally, and saw the ashes of their desolated homes and the ghastly relics of their murdered families, they seated themselves amid the ruin, silent and motionless as statues of bronze, with heads bowed down and eyes fixed on the ground. Thus they remained through half the day. Tears and wailing were for women; this was the mourning of warriors.

      [57] Called, on Marquette's map, "Ouabouskiaou." On some of the earliest maps, it is called "Ouabache" (Wabash). Papiers d'Argentan, containing his despatches.

      **** Denonville au Ministre, 1686.

      During the summer before, the priests had made a survey of their field of action, visited all the Huron towns, and christened each of them with the name of a saint. This heavy draft on the calendar was followed by another, for the designation of the nine towns of the neighboring and kindred people of the Tobacco Nation. [1] The Huron towns were portioned into four districts, while those of the Tobacco Nation formed a fifth, and each district was assigned to the charge of two or more 140 priests. In November and December, they began their missionary excursions,for the Indians were now gathered in their settlements,and journeyed on foot through the denuded forests, in mud and snow, bearing on their backs the vessels and utensils necessary for the service of the altar.Your poor

      "If I am slain in this most just enterprise," he said, "I leave all in your charge, and pray you to carry back my soldiers to France."

      According to some, Jouskeha became the father of the human race; but, in the third generation, a deluge destroyed his posterity, so that it was necessary to transform animals into men.Charlevoix, III. 345.


      considrables prtentions aux successions de leurs parents,Here was the centre and base of the Huron missions; and now, for once, one must wish that Jesuit pens had been more fluent. They have told us but little of Sainte Marie, and even this is to be gathered chiefly from incidental allusions. In the forest, which long since has resumed its reign over this memorable spot, the walls and ditches of the fortifications may still be plainly traced; and the deductions from these remains are in perfect accord with what we can gather from the Relations and letters of the priests. [1] The fortified work which inclosed the buildings was in the form of a parallelogram, about a hundred and seventy-five feet long, and from eighty to ninety wide. It lay parallel with the river, and somewhat more than a hundred feet distant from it. On two sides it was a continuous wall of masonry, [2] flanked with square bastions, adapted to musketry, and probably used as magazines, storehouses, or lodgings. The sides towards the river and the lake had no other defences than a ditch and palisade, flanked, like the others, by bastions, over each of which was displayed a large cross. [3] The buildings within 363 were, no doubt, of wood; and they included a church, a kitchen, a refectory, places of retreat for religious instruction and meditation, [4] and lodgings for at least sixty persons. Near the church, but outside the fortification, was a cemetery. Beyond the ditch or canal which opened on the river was a large area, still traceable, in the form of an irregular triangle, surrounded by a ditch, and apparently by palisades. It seems to have been meant for the protection of the Indian visitors who came in throngs to Sainte Marie, and who were lodged in a large house of bark, after the Huron manner. [5] Here, perhaps, was also the hospital, which was placed without the walls, in order that Indian women, as well as men, might be admitted into it. [6]




      [1] "M. de Montmagny cognoit bien l'importance de ce Seminaire pour la gloire de Nostre Seigneur, et pour le commerce de ces Messieurs"Relation, 1637, 209 (Cramoisy). 1632-1635.