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lief that they occupied the long point that juts into Lake Huron, toward the Manitoualin islands. On the other hand, the Relation of 1640 locates on those very islands the Outaouan, 'people who came from the tribe of Cheveux-Relevés.' This agrees with the Relation of 1671, where it is said (chap. ii., art. iii.) that the island of Ekaentoutan (Manitoualin) was formerly the land of the Outaouais; and with Nicolas Perrot, who calls that island 'the island of the Outaouaks' (Mémoire, Tailhan's ed., p. 126).” Du Creux's map also locates the Cheveux-Relevés on Manitoulin.

All these citations would indicate that a Southern group of Algonkin clans-tillers of the soil, and marked by habits and customs somewhat different from those of the Northern- were, at a very early date, dwelling in the region between Lake Huron and the western end of Lake Ontario; but that during the first half of the seventeenth century-driven northward by the frequent attacks of the fierce Iroquois — they retreated to the southern shore of Georgian Bay, thence to the long peninsula N. W. of Owen Sound, and finally to the Manitoulin Islands and to the mainland north of Georgian Bay.

A. F. Hunter supplies the following information: "The Ottawas of Manitoulin Island still form the greater part of the mixed Indian population there. They appear to have received more fugitive Hurons, after the dispersion of that people, than did any other Algonkin nation. The unusually large stature of many individuals among the modern Ottawas, compared with that of other Eastern Algonkins, would seem to support this view." A history of this tribe has been published, by an Ottawa chief, A. J. Blackbird,— History of the Ottawa and Chippewa Indians of Michigan (Ypsilanti, Mich., 1887).

10 (p. 111). For sketch of Le Mercier, see vol. viii., note 11. II (p. 127).— For sketch of the Duchess d'Aiguillon, see vol. viii., note 62.

12 (p. 127).—Noël Brulard (or Brulart), chevalier de Sillery, descended from an old and noble Burgundian family, was born at Paris, Dec. 25, 1577. At the age of eighteen, he was sent to Malta, where he served twelve years, gaining much renown as a military officer, and high rank among the Knights of St. John (vol. xi., note 3). Returning to France, he received the commandery of Troyes, with an annual income of 40,000 livres. He was sent as ambassador to Madrid (1614) and to Rome (1622), and held important State offices; his rank, wealth, and military renown rendered him for many years a personage of distinction at the French court. In the midst of this brilliant career (1625), he renounced the world and embraced the religious life,- probably led thereto by the influ

ence of his friend, Vincent de Paul,- and was ordained a priest at the age of 57 (1634). By a special dispensation from Rome, he was, however, allowed to retain possession of his still great fortune, that he might personally expend it in pious and charitable works. He was especially interested in Le Jeune's project for rendering sedentary the wandering Indian tribes; and in 1637 he gave to the Jesuit missions in Canada the funds for establishing at Sillery (named for its benefactor) their colony of Indian neophytes—the first in New France of those "reductions" which had already rendered the missions in Paraguay so flourishing (vol. xii., note 28). Garneau says (Canada, vol. i., p. 132) that the commander de Sillery was interested in Canada, and induced to join the Hundred Associates, by another member of his order, Isaac de Razilly (vol. viii., note 2). Brulard gave liberal aid also to other mission enterprises in New France; and he lavished his wealth on the charitable undertakings of Vincent de Paul. His death occurred Sept. 26, 1640.

Other members of the Brulard family were notable both in civil and religious affairs. The father, Pierre, was a magistrate, highly esteemed by Henry IV. Noël's eldest brother, Nicolas, marquis de Sillery, was appointed by that monarch (1607) chancellor of France and Navarre, and was interested in Canadian affairs. The second son, François, caused a Jesuit college to be built at Rheims, and was an archdeacon in the Church. A third brother, Jean Baptiste, was a Capuchin priest, and became commissary general of the houses of his order in France. A sister, Catherine, was for many years abbess of Longchamp, near Paris; and another sister founded a religious order (the Hospital Nuns of St. Augustin) at Paris.-See Sulte's Can.-Français, vol. ii., pp. 63, 64, where he gives a sketch condensed from the Abbé Bois's Le Chevalier de Sillery (Quebec, 1871). Cf. Rochemonteix's Jésuites, vol. i., pp. 246–248.

13 (p. 225).- Porc-épic (Porcupine): the French translation of Kakouchac, the name (in their own dialect, and referring to the great abundance, in that region, of porcupines-Erethizon dorsatus) of a tribe dwelling on the banks of Lake St. John. In July, 1647, the Jesuit De Quen (vol. viii., note 15) made a journey up the Saguenay from Tadoussac, to visit this tribe, whom he found receptive to the faith, and most hospitable to himself; in his letter describing this voyage (Relation of 1647, chap. xii.), he states that he "was the first Frenchman who had set foot on their soil." In September, 1671, Charles Albanel halted a few days among this people, on his way to Hudson's Bay; he says of them (Relation of 1672, chap. vi.): "The Inhabitants have been greatly diminished in numbers by the late wars they have carried on with the Iroquois, and by the smallpox, which is the pest of the Savages: now they are beginning

to rehabilitate themselves through people from outside tribes, who, since the peace, resort there from many quarters."

14 (p. 225). Regarding the Petite Nation, see vol. v., note 56. 15 (p. 265).— A child of miracle and blessing: the birth of the Dauphin was considered miraculous. Anne of Austria had despaired of giving the king a son and heir; she therefore made a vow to her patroness, Ste. Anne. After the birth of the Dauphin, Anne, in fulfillment of her vow, sent ex voto gifts to the shrines of Ste. Anne d'Auray, in Brittany; Ste. Anne d'Apt, in Provence; and Ste. Anne de Beaupré, near Quebec. To the last-named, she sent a chasuble worked by her own hands, which is still to be seen in that shrine.-CRAWFORD LINDSAY.

16 (p. 271).-Simon le Moyne, at the age of eighteen, entered the Jesuit novitiate at Rouen, Dec. 10, 1622; his studies were pursued here, and at Clermont and La Flèche, and he was an instructor at the Rouen college during 1627–32 and 1636-37. While a student at Clermont, he was an active member of the "league of prayer for the Canadian mission," to which belonged Le Jeune, the Lalemants, and many others. Assigned to the mission in Canada, he went thither in the spring of 1638, and at once departed to the Huron country; by that people he was surnamed Wane. In the following year, he began (with Daniel) a mission among the Arendarhonons (vol. viii., note 24), that of St. Jean Baptiste; and for several years was in charge of this mission and of that at Teanaustayé (St. Joseph). After the dispersion of the Hurons, he probably served at Quebec and other posts on the St. Lawrence, until 1653, when he was sent as an ambassador to the Iroquois, and likewise opened a mission among the Onondagas. Much of his time during the next five years was spent among the Iroquois tribes, by whom he was known as Ondessonk-the appellation they had formerly bestowed upon Jogues (vol. ix., note 41), and after the martyrdom of the latter had conferred upon Le Moyne, in accordance with their custom. While in the Iroquois country, Le Moyne visited New Amsterdam (New York), and formed a strong friendship with the Dutch minister there, Jan Megapolensis, who had formerly aided Jogues in his captivity. Le Moyne made a fifth journey to the Iroquois country in 1661, and spent the following winter there; and again in 1663, according to the Jour. des Jésuites, went to Sonontouan. He died Nov. 24, 1665, from a fever, at Cap de Magdeleine.

17 (p. 273).- François du Peron was born at Lyons, Jan. 26, 1610; he became a Jesuit novice at Avignon, Feb. 23, 1627. He was, in turn, both student and instructor at Dôle and Lyons; and while at the latter college, was also superintendent of the Trinity boardingschool. He was sent to Canada in 1638, and labored among the

Hurons (who named him Anonchiara) from that time until their dispersion by the Iroquois. In August, 1650, he made a voyage to France; his name does not again appear until 1657, when he went with Ragueneau to the Onondaga mission, escaping in the following March from the hostile savages of that tribe (vol. ix., note 40). The Journ. des Jésuites mentions his arrival from France, June, 1665; and, in the following November, his death at Fort St. Louis (Chambly), where he was chaplain.

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