decencies of life. In English colonies, governors eked out their incomes by charging heavy fees for official acts and any one who refused to pay such fees was not likely to secure attention to his business. In Canada the population was too scanty and the opportunity too limited to furnish happy hunting-grounds of this kind. The governors, however, badly paid as they were, must live, and, in the case of a man like Frontenac, repair fortunes shattered at court. To do so they were likely to have some concealed interest in the fur trade. This was forbidden by the court but was almost a universal practice. Some of the governors carried trading to great lengths and aroused the bitter hostility of rival trading interests. The fur trade was easily controlled as a government monopoly and it was unfair that a needy governor should share its profits. But, after all, such a quarrel was only between rival monopolists. Better a trading governor than one who plundered the people or who by drunken profligacy discredited his office.

While all Canada was devoted to the Roman Catholic Church, the diversity of religious beliefs in the English colonies was a marked feature of social life. In Virginia, by law of the colony, the Church of England was the established Church. In Massachusetts, founded by stern Puritans, the public services of the Church of England were long prohibited. In Pennsylvania there was dominant the sect derisively called "Quakers," who would have no ecclesiastical organization and believed that religion was purely a matter for the individual soul. Boston jeered at the superstitions of Quebec, such as the belief of the missionaries that a drop of water, with the murmured words of baptism, transformed a dying Indian child from an outcast savage into an angel of light. Quebec might, however, deride Boston with equal justice. Sir William Phips believed that malignant and invisible devils had made a special invasion of Massachusetts, dragging people from their houses, pushing them into fire and water, and carrying them through the air for miles over trees and hills. These devils, it was thought, took visible form, of which the favorite was that of a black cat. Witches were thought to be able to pass through keyholes and to exercise charms which would destroy their victims. While Phips and Frontenac were struggling for the mastery of Canada, a fever of excitement ran through New England about these perils of witchcraft. When, in 1692, Phips became Governor of Massachusetts, he named a special court to try accused persons. The court considered hundreds of cases and condemned and hanged nineteen persons for wholly imaginary crimes. Whatever the faults of the rule of the priests at Quebec, they never equaled this in brutality or surpassed it in blind superstition. In New England we find bitter religious persecution. In Canada there was none: the door was completely closed to Protestants and the family within were all of one mind. There was no one to persecute.

The old contrast between French and English ideals still endures. At Quebec there was an early zeal for education. In 1638, the year in which Harvard College was organized, a college and a school for training the French youth and the natives were founded at Quebec. In the next year the Ursuline nuns established at Quebec the convent which through all the intervening years has continued its important work of educating girls. In zeal for education Quebec was therefore not behind Boston. But the spirit was different. Quebec believed that safety lay in control by the Church, and this control it still maintains. Massachusetts came in time to believe that safety lay in freeing education from any spiritual authority. Today Laval University at Quebec and Harvard University at Cambridge represent the outcome of these differing modes of thought. Other forces were working to produce essentially different types. The printing-press Quebec did not know; and, down to the final overthrow of the French power in 1763, no newspaper or book was issued in Canada. Massachusetts, on the other hand, had a printing-press as early as in 1638 and soon books were being printed in the colony. Of course, in the spirit of the time, there was a strict censorship. But, by 1722, this had come to an end, and after that the newspaper, unknown in Canada, was busy and free in its task of helping to mold the thought of the English colonies in America.