In January, 1651, Lauson was appointed governor of Canada, where he arrived in October following. Nine days later, he married (as his second wife) Anne Després, sister-in-law of Sieur Duplessis-Bochart (see vol. [v]., note [34]). Lauson's administration, lasting till the end of 1656, was marked by quarrels with the Montreal colony, and by general disaffection among the residents of Canada. He cared less, apparently, for the needs or welfare of the country than for his own aggrandizement; and he was unfitted, by age and by lack of resolution, for the position he held,—especially at this time, when the Iroquois were a constant menace to the entire St. Lawrence region. He was, however, friendly to the Jesuits, and conferred many favors upon them. He died in February, 1666.
[3] (p. [37]).—Davost and Daniel had arrived, with the latter's brother, at the Grand Cibou (Cape Breton), in 1632; and in the following year they went thence to Quebec with Champlain (see vol. [v]., notes [53], [54]).
[4] (p. [43]).—Concerning Three Rivers, see vol. [iv]., note [24].
[5] (p. [43]).—Jacques Buteux was born at Abbeville, April 11, 1600; and at the age of twenty entered the Jesuit novitiate at Rouen. His studies were pursued at La Flèche; he was an instructor at Caen during 1625-29, and superintendent of the school at Clermont, 1633-34. In the latter year, he was sent to the Canada mission, and in September went with Le Jeune to the new settlement of Three Rivers. Here he remained (as superior, during 1639-42, and 1647-52), ministering to the Montagnais and Algonkin tribes, among whom he frequently journeyed. His death occurred May 10, 1652, while ascending the St. Maurice River, on a journey to the country of the Attikamègues; attacked by a hostile band of Iroquois, he was slain by them, and thrown into the river. Buteux, though of frail and delicate physique, was filled with zeal for the conversion of the savages, and longed for the glory of a martyr's death. Mother Mary of the Incarnation writes that his was "an incredible loss to the mission."
[6] (p. [47]).—All our men: a number of skilled artisans had been sent over in 1634, with Le Jeune; and they proceeded, under De Nouë's direction, to rebuild the Jesuit residence, which had suffered greatly during the capture of Quebec and the English occupation. They also built a small house for the priests in charge of Champlain's chapel, Notre Dame de Récouvrance (see vol. [iv]., note [20]).
[7] (p. [69]).—Notre-Dame des Anges: this name was given first by the Récollets to their convent at Quebec (see vol. [iv]., note [22]); the Jesuits adopted the appellation for their own church and residence not far distant, on the site once occupied by Cartier's fort, at the confluence of the St. Charles and Lairet rivers. The Jesuits were granted, in 1626, a seigniory on the St. Charles, which was named Notre-Dame des Anges.
[8] (p. [75]).—Robert Giffard, sieur of Beauport, was born in 1587, at Mortagne, France. He was a physician, and Sulte says that he had an appointment in that capacity, on the ships that were annually sent to Canada. In 1627, he had a hunting-lodge at La Canardière, where two Frenchmen were murdered by the Indians. He left Canada, upon its seizure by the English; but having obtained (Jan. 15, 1634) the concession of Beauport, below Quebec, he, in the following May, conducted thither a colony, under the escort of Duplessis-Bochart. He was (after Hébert) the first real colonist in Canada, the first who obtained from the soil support for his establishment. Lists of Giffard's censitaires are given by Sulte (Can.-Français, vol. ii., pp. 50-52, 57). In 1647, he obtained another and larger grant of land, known as the fief St. Gabriel. He transferred a part of this concession to the Hurons of New Lorette, March 13, 1651; another part to the hospital nuns (which order one of his daughters had joined two years before), Aug. 20, 1652; and the remainder to the Jesuits, Nov. 2, 1657, but five months before his death. In September, 1648, Giffard was elected a member of the colonial council. In August, 1652, his daughter Marie Louise (then aged thirteen) married Charles de Lauson, son of the governor. Giffard was a prominent and public-spirited citizen of New France.
[9] (p. [101]).—Nicholas Rohault, Marquis de Gamache (or Gamaches), was a nobleman of Picardy. His eldest son, René Rohault, was born May 25, 1609, not far from Amiens, in which city he was a pupil at the Jesuit college. René became a novice in that order, March 9, 1626, at Paris,—largely through the influence of Coton, then provincial of France, whose death occurred but ten days later. Upon entering his novitiate, René persuaded his father to give the Jesuits a part of his own patrimony, for the establishment of a school in connection with their Canadian mission. De Gamache accordingly gave them, for his son, 16,000 écus of gold (Charlevoix erroneously says 6,000); and added, as a personal gift from himself, an annuity of 3,000 livres, to be paid as long as he should live. René pursued his studies successively at Paris, Amiens, Eu, and La Flèche, and preached three years at Eu, where he died June 29, 1839.
Le Jeune had opened, about the beginning of 1633, at the residence of Notre Dame des Anges, a school for such Indian children as he could collect from wandering families or parties camping near Quebec,—Montagnais or Algonkin. In the summer of 1636, a few boys were brought from the Huron country by Daniel and Davost; and these, with two lads who had been presented to Le Jeune, were the nucleus of the "seminary" or boarding-school that had been so ardently desired by the missionaries, Récollet as well as Jesuit. After continuing this school nearly five years, the Jesuits abandoned it, in order to carry on the college at Quebec (which had been established through the gift of De Gamache), and an Indian settlement at Sillery.—See Creuxius' Hist. Canad., pp. 7, 8; and Rochemonteix's Jésuites, vol. i., pp. 205-209, 280-287.
[10] (p. [103]).—Kingsford says (Canada, vol. 1., p. 130): "One regulation which Champlain instituted remains in force to this day. He directed that, in New France, the Angelus should be rung at morning, mid-day, and evening,—a social as well as a religious necessity, in a community where there were few clocks, watches, or sun-dials.