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 Faillon, Vie de Mlle Mance, Introduction, xxviii. The Abb Ferland, in his Histoire du Canada, passes over the miracles in silence.
 The following is the acte de naissance, discovered by Margry in the registres de l'tat civil, Paroisse St. Herbland, Rouen: "Le vingt-deuxime jour de novembre, 1643, a t baptis Robert Cavelier, fils de honorable homme Jean Cavelier et de Catherine Geest; ses parrain et marraine honorables personnes Nicolas Geest et Marguerite Morice."This was the expected succor sent by Poutrincourt. A series of ruinous voyages had exhausted his resources but he had staked all on the success of the colony, had even brought his family to Acadia, and he would not leave them and his companions to perish. His credit was gone; his hopes were dashed; yet assistance was proffered, and, in his extremity, he was forced to accept it. It came from Madame de Guercheville and her Jesuit advisers. She offered to buy the interest of a thousand crowns in the enterprise. The ill-omened succor could not be refused; but this was not all. The zealous protectress of the missions obtained from De Monts, whose fortunes, like those of Poutrincouirt, had ebbed low, a transfer of all his claims to the lands of Acadia; while the young King, Louis the Thirteenth, was persuaded to give her, in addition, a new grant of all the territory of North America, from the St. Lawrence to Florida. Thus did Madame de Guercheville, or in other words, the Jesuits who used her name as a cover, become proprietors of the greater part of the future United States and British Provinces. The English colony of Virginia and the Dutch trading-houses of New York were included within the limits of this destined Northern Paraguay; while Port Royal, the seigniory of the unfortunate Poutrincourt, was encompassed, like a petty island, by the vast domain of the Society of Jesus. They could not deprive him of it, since his title had been confirmed by the late King, but they flattered themselves, to borrow their own language, that he would be "confined as in a prison." His grant, however, had been vaguely worded, and, while they held him restricted to an insignificant patch of ground, he claimed lordship over a wide and indefinite territory. Here was argument for endless strife. Other interests, too, were adverse. Poutrincourt, in his discouragement, had abandoned his plan of liberal colonization, and now thought of nothing but beaver-skins. He wished to make a trading-post; the Jesuits wished to make a mission.
At length they could hear the yells of the combatants; there was light in the forest before them, and they issued into a partial clearing made by the Iroquois axemen near the river. Champlain saw their barricade. Trees were piled into a circular breastwork, trunks, boughs, and matted foliage forming a strong defence, within which the Iroquois stood savagely at bay. Around them flocked the allies, half hidden in the edges of the forest, like hounds around a wild boar, eager, clamorous, yet afraid to rush in. They had attacked, and had met a bloody rebuff. All their hope was now in the French; and when they saw them, a yell arose from hundreds of throats that outdid the wilderness voices whence its tones were borrowed,the whoop of the homed owl, the scream of the cougar, the howl of starved wolves on a winter night. A fierce response pealed from the desperate band within; and, amid a storm of arrows from both sides, the Frenchmen threw themselves into the fray, firing at random through the fence of trunks, boughs, and drooping leaves, with which the Iroquois had encircled themselves. Champlain felt a stone-headed arrow splitting his ear and tearing through the muscles of his neck, he drew it out, and, the moment after, did a similar office for one of his men. But the Iroquois had not recovered from their first terror at the arquebuse; and when the mysterious and terrible assailants, clad in steel and armed with thunder-bolts, ran up to the barricade, thrust their pieces through the openings, and shot death among the crowd within, they could not control their fright, but with every report threw themselves flat on the ground. Animated with unwonted valor, the allies, covered by their large shields, began to drag out the felled trees of the barricade, while others, under Champlain's direction, gathered at the edge of the forest, preparing to close the affair with a final rush. New actors soon appeared on the scene. These were a boat's crew of the fur-traders under a young man of St. Malo, one Des Prairies, who, when he heard the firing, could not resist the impulse to join the fight. On seeing them, Champlain checked the assault, in order, as he says, that the new-comers might have their share in the sport. The traders opened fire, with great zest and no less execution; while the Iroquois, now wild with terror, leaped and writhed to dodge the shot which tore through their frail armor of twigs. Champlain gave the signal; the crowd ran to the barricade, dragged down the boughs or clambered over them, and bore themselves, in his own words, "so well and manfully," that, though scratched and torn by the sharp points, they quickly forced an entrance. The French ceased their fire, and, followed by a smaller body of Indians, scaled the barricade on the farther side. Now, amid howlings, shouts, and screeches, the work was finished. Some of the Iroquois were cut down as they stood, hewing with their war-clubs, and foaming like slaughtered tigers; some climbed the barrier and were killed by the furious crowd without; some were drowned in the river; while fifteen, the only survivors, were made prisoners. "By the grace of God," writes Champlain, "behold the battle won!" Drunk with ferocious ecstasy, the conquerors scalped the dead and gathered fagots for the living; while some of the fur-traders, too late to bear part in the fight, robbed the carcasses of their blood-bedrenched robes of beaver-skin amid the derision of the surrounding Indians.
 La Salle, Relation; Thomassy, 11.
Plans of Conversion ? Aims and Motives ? Indian Diplomacy ? Hurons at Quebec ? Councils ? The Jesuit Chapel ? Le Borgne ? The Jesuits Thwarted ? Their Perseverance ? The Journey to the Hurons ? Jean de Brbeuf ? The Mission BegunThe Iroquois name for God is Hawenniio, sometimes written Owayneo; but this use of the word is wholly due to the missionaries. Hawenniio is an Iroquois verb, and means, he rules, he is master. There is no Iroquois word which, in its primitive meaning, can be interpreted, the Great Spirit, or God. On this subject, see tudes Philologiques sur quelques Langues Sauvages (Montreal, 1866), where will also be found a curious exposure of a few of Schoolcraft's ridiculous blunders in this connection.
 Most of the above traits are drawn from Le Mercier's report of 1637. The rest are from Brbeuf.