arrangement. The consequence was that, just as before under successive trading companies, the interests both of colonization and of defence were neglected.

But, if the company was lapsing into inertness, other agencies, not of a commercial character, were at work laying the foundations of institutions destined to exert a most important and lasting influence on the future life of the colony. The year in which Champlain died witnessed the establishment at Quebec by the Jesuit, M. de Rohault, son of the Marquis de Gamache, of a college for boys. Four years later, in 1639, a vessel arrived from France bearing two ladies, of note, Madame de la Peltrie and Madame Guyard, Mère de l'Incarnation, whose mission was to establish a school for girls, white and Indian, and whose names are illustrious as the founders of the Ursuline Convent. On the same vessel were a number of nuns sent out by the Duchess d'Aiguillon to perform hospital duties: this was the origin of the Hôtel Dieu. In the year 1641 M. de Maisonneuve, a pious layman, conducted to Canada a small band of trusty followers whose destination was the Island of Montreal, where it was proposed to form a strictly Christian colony. With M. de Maisonneuve was a pious lady, Mdlle. Mance, who three years later became the founder of the Hôtel Dieu at Montreal, funds for the purpose having been supplied by a rich benefactress in France, Madame de Bullion. Looking forward nine years, that is to say to 1653, we find the admirable Sister Margaret Bourgeoys establishing at Montreal the Congrégation de Notre Dame for the education of girls. As Garneau well says, "the love of learning and charity gave birth in Canada to all the great establishments destined for public instruction and the alleviation of human suffering."

The question may naturally be asked how it happened that Canada, at this very early stage of its history, attracted so much attention as a field for missionary and educational effort. An explanation is to be found in the fact that the Jesuits, from the time when they first entered on their work in this country, made a practice, under instructions from the head of their order, of writing year by year a narrative of their doings, which they despatched to France, and which was there published and circulated amongst those who were interested in religious work. These narratives constituted the celebrated Relations des Jésuites, which form the chief source of information regarding the history of Canada for a period of over forty years. Of these interesting annals, forty volumes of which in all were published, Parkman has said: "The closest examination has left me no doubt that these missionaries wrote in perfect good faith, and that the Relations hold a high place as authentic and trustworthy historical documents." On the other hand the latest historian of the Jesuits in New France, the Rev. Father Rochemonteix, while also asserting the substantial accuracy of the Relations, acknowledges that "they do not reflect the complete physiognomy of New France; they only show one side of it, the most attractive, the most consoling, namely, the progress of Christianity, its toils and heroic struggles, and the valiant achievements of the colonists. The rest is intentionally left in the shade, passed over in silence. The other side of the physiognomy is omitted, or nearly so. What we have is history, but incomplete history."[3]

It was from these narratives, so carefully and skilfully edited for purposes of edification, that the impulse proceeded which moved pious souls to contribute, in some cases their labours, in others their wealth, to the advancement of the cause of religion in the wilds of Canada. The fathers told of their difficulties and discouragements; but they told also of the many signs vouchsafed that Heaven was interested in their self-sacrificing efforts. Sometimes they made direct appeals for assistance. A Jesuit school for boys had been established, as already mentioned, as early as 1635. A few years later Father Le Jeune writes in the Relations: "Is there no charitable and virtuous lady who will come to this country to gather up the blood of Christ by teaching His word to the little Indian girls?" The call was answered in the establishment of the Ursuline Convent. It is not easy, in these days of swift, safe, and luxurious travel, to imagine what it was in the earlier part of the seventeenth century for women of delicate nurture to leave friends and home and civilized surroundings, and, braving the Atlantic storms in small, ill-equipped and comfortless vessels, to set their faces towards a continent lost in the distant west, amid whose forests a handful of pioneers were doubtfully holding their ground against the scowling hordes of savagery. The historian, Parkman, devotes two chapters of his Jesuits in North America to an account of these enterprises, and of the holy women whose names are inseparably connected with them. In Madame Guyard, Mère de l'Incarnation, who became Superior of the convent, he recognizes a very true woman, full of tender feeling, yet endowed with practical abilities of the first order. Of Margaret Bourgeoys, founder of the Congrégation de Notre Dame at Montreal, he speaks with equal enthusiasm. "Her portrait," he says, "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. Her religion was of the affections, and was manifested in an absorbing devotion to duty." He recognizes "in the martial figure of Maisonneuve, and the fair form of this gentle nun, the true heroes of Montreal."[4]

Maisonneuve was the true type of the Christian warrior. An association of religious persons at Paris, of whom M. Jean Olier, founder of the Seminary of St. Sulpice, and M. Royer de la Dauversière were chief, had obtained from the Company of New France a grant of the greater portion of the Island of Montreal, and a considerable block of land to the east thereof on the north shore of the river St. Lawrence. To effect this it had been necessary to pay a considerable sum of money to extinguish a prior claim of one M. de Lauson, an officer of the company, to the same territory. Marvellous stories are told of the supernatural communications received by MM. Olier and Dauversière, by which the duty was laid upon them of sending a colony for purposes of evangelization to the Island of Montreal, of the existence of which, it is averred, they had no previous knowledge. However this may have been—natural means of knowledge, it may be observed, were available in the Relations of the Jesuits—an association was formed under the title of the Associates of Montreal; money was liberally subscribed; the island was purchased; and the members of the projected colony were brought together. A "Greatheart" was needed to conduct the little band; and Maisonneuve, who was home from the wars of the Low Countries, hearing of the holy enterprise, placed his sword and his life at the service of the association. In the month of May 1641 two small vessels sailed from La Rochelle, one bearing M. de Maisonneuve and twenty-five men, the other Mdlle. Mance, a Jesuit priest, and twelve other men. Both arrived safely at Quebec in the month of August. Governor Montmagny wished to keep what he regarded as a valuable reinforcement at Quebec; but Maisonneuve insisted on carrying out his