cne hundred and fifty of these, all other nations furnishing but two hundred. Out of these voyages had grown temporary settlements, and the fur trade sprang up by degrees at Anticosti, at Sable Island, and especially at Tadoussac. It became rapidly popular, so that when two nephews of Cartier obtained a monopoly of it for twelve years, the news produced an uproar, and the patent was revoked. Through this trade Frenchmen learned the charm of the wilderness, and these charms attracted then, as always, a very questionable class of men. Cartier, in 1541, was authorized to ransack the prisons for malefactors. De la Roche, in 1598, brought a crew of convicts. De Monts, in 1604, was authorized to impress idlers and vagabonds for his colony. To keep them in order he brought both Catholic priests and Huguenot ministers, who disputed heartily on the way. "I have seen our curé and the minister," said Champlain, in Parkman's translation,

PUTED HEARTILY ON THE WAY."

fall to with their fists on questions of faith. I cannot say which had the more pluck, or which hit the harder, but I know that the minister sometimes complained to the Sieur de Monts that he had been beaten."

The Jesuits reached New France in 1611, and from that moment the religious phase of the emigration began. But their style of missionary effort was very unlike that severe type of religion which had made the very name of Christian hated in the days when Christian meant Spaniard, and when the poor Florida Indians had exclaimed, in despair, The devil is the best thing in the world: we adore him." The two bodies of invaders held the same faith, acknowledged the same spiritual chief; but here the resemblance ended. From the beginning the Spaniards came as cruel and merciless masters; the Frenchmen, with few exceptions, as kindly and genial companions. The Spanish invaders were more liberal in the use of Scripture than any Puritan, but they were also much more formidable in the application of it. They maintained unequivocally that the earth belonged to the elect, and that they were the elect. The famous "Requisition," which was to be read by the Spanish commanders on entering each province for conquest, gave the full Bible narrative of the origin of the human race, announced the lordship of St. Peter, the gift of the New World to Spain by his successor the Pope; and deduced from all this the right to compel the natives to adopt the true religion. If they refused, they might rightfully be enslaved or killed. The learned Dr. Pedro Santander, addressing the king in 1557 in regard to De Soto's expedition, wrote thus:

"This is the land promised by the Eternal Father to the faithful, since we are commanded by God in the Holy Scriptures to take it from them, being idolaters, and by reason of their idolatry and sin to put them all to the knife, leaving no living thing save maidens and children, their cities robbed and sacked, their walls and houses levelled to the earth."

In another part of the same address the author describes Florida as "now in possession of the Demon," and the natives. as "lost sheep which have been snatched away by the dragon, the Demon." There is no doubt that a genuine superstition entered into the gloomy fanaticism of the Spaniards. When Columbus brought back from one of his voyages some native chiefs whose garments and ornaments were embroidered with cats and owls, the curate Bernaldez announced without hesitation that these grotesque forms represented the deities whom these people worshipped. It is astonishing how much easier it is to justify one's self in taking away a man's property or his life when one is thoroughly convinced that he worships the devil. At any rate, the Spaniards acted upon this principle. Twelve years after the first discovery of Hispaniola, as Columbus himself writes, six-sevenths of the natives were dead through ill-treatment.

But the French pioneers were perfectly indifferent to these superstitions; embroidered cat or Scriptural malediction troubled them very little. They came for trade, for exploration, for peaceful adventure, and also for religion; but almost from the beginning they adapted themselves to the Indians, urged on them their religion only in a winning way; and as to their ways of living, were willing to be more Indian than the Indians themselves. The instances of the contrary were to be found, not among the Roman Catholic French, but among the Huguenots in Florida.

The spirit which was exceptional in the benevolent Spanish monk Las Casas was common among French priests. The more profoundly they felt that the Indians were by nature children of Satan, the more they gave soul and body for their conversion. Père Le Caron, travelling with the Hurons, writes frankly about his infinite miseries, and adds: "But I must needs tell you what abundant consolation I found under all my troubles, for, alas! when one sees so many infidels need

ing nothing but a drop of water to make them children of God, he feels an inexpressible ardor to labor for their conversion, and sacrifice to it his repose and his life." At times, no doubt, the Frenchmen would help one Indian tribe against another, and this especially against the Iroquois; but in general the French went as friendly associates, the Spaniards as brutal task-masters.

The first French colonists were rarely such in the English or even the Spanish sense. They were priests or soldiers or traders—the latter at first predominating. They did not offer to buy the lands of the Indians, as the English colonists afterwards did, for an agricultural colony was not their aim. They wished to wander through the woods with the Indians, to join in their hunting and their wars, and, above all, to obtain their furs. For this they were ready to live as the Indians lived, in all their discomforts; they addressed them as "brothers or as "children;" they married Indian wives with full church ceremonies. No such freedom of intercourse marked the life of any English settlers. The Frenchmen apparently liked to have the Indians with them; the savages were always coming and going, in full glory, about the French settlements; they feasted and slept beside the French; they were greeted with military salutes. The stately and brilliant Comte de Frontenac, the favorite officer of Turenne, and the intimate friend. of La Grande Mademoiselle, did not disdain, when Governorgeneral of Canada, to lead in person the war-dance of his Indians, singing and waving the hatchet, while a wigwam full of braves, stripped and painted for war, went dancing and howling after him, shouting like men possessed, as the French narratives say. He himself admits that he did it deliberately, in order to adopt their ways. (Je leur mis moy-mesme la hache à la main pour m'accommoder à leurs façons de faire.) Perhaps no single act ever done by a Frenchman explains sc well how they won the hearts of the Indians.

The pageantry of the Roman Catholic Church had, moreover, its charm for native converts; the French officers taught them how to fight; the French priests taught them how to die. These heroic missionaries could bear torture like Indians, and could forgive their tormentors as Indians could not. This combination of gentleness with courage was something wholly new to the Indian philosophy of life. Père Brebeuf wrote to Rome from Canada: "That which above all things is demanded of laborers in this vineyard is an unfailing sweetness and a patience thoroughly tested." And when he died. by torture in 1649 he so conducted himself that the Indians drank his blood, and the chief devoured his heart, in the hope that they might share his heroism.

But while the missionaries were thus gentle and patient with their converts, their modes of appeal included the whole range of spiritual terrors. Père Le Jeune wrote home earnestly for pictures of devils tormenting the soul with fire, serpents, and red-hot pincers; Père Garnier, in a manuscript letter copied by Mr. Parkman, asks for pictures of demons and dragons, and suggests that a single representation of a happy or beautiful soul will be enough. "The pictures must not be in profile, but in full face, looking squarely and with open eyes at the beholder, and all in bright colors, without flowers or animals, which only distract." But, after all, so essentially different was the French temperament from the Spanish that the worst French terrors seemed more kindly and enjoyable than the most cheerful form of Spanish devotion. The Spaniards offered only the threats of future torment, and the certainty of labor and suffering here. But the French won the Indians by precisely the allurements that to this day draw strangers from all the world to Paris—a joyous out-door life and an unequalled cookery. "I remember," says Lescarbot, describing his winter in Canada, "that on the 14th of January (1607), of a Sunday afternoon, we amused ourselves