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      Lycon, who had been unable to sleep all night, because each passing day brought the decision of his fate nearer, had gone out into the garden early and seated himself on a bench in the nearest thicket. From his green ambush not one of Myrtales movements escaped his notice. Had he been familiar with Homer, he would have thought that she resembled Danae, Acrisius daughter, and deserved the name of Callisphyrus, the maid with the beautiful calves. But Lycon knew nothing of Homer, so he contented himself with muttering:[10] Brbeuf's account of the Dream Feast is brief. The above particulars are drawn chiefly from Charlevoix, Journal Historique, 356, and Sagard, Voyage du Pays des Hurons, 280. See also Lafitau, and other early writers. This ceremony was not confined to the Hurons, but prevailed also among the Iroquois, and doubtless other kindred tribes. The Jesuit Dablon saw it in perfection at Onondaga. It usually took place in February, occupying about three days, and was often attended with great indecencies. The word ononhara means turning of the brain.

      Myrmex, he whispered, hurry down to the house of Sauros, the armorer. Ask for Ninus, the priestess of Sabazius, and let her see that the young lady and her slave return home at once without being seen. Look, here is money. *** Mmoire a Duchesneau, 15 Mai, 1678; Le Roy a

      1637-1640."He has covered the decks with boxes and chests of such prodigious size that neither the cannon nor the capstan can be worked."

      [9] "Se mirent chanter, mais d'un ton si lamentable & si lugubre, qu'il nous representoit l'horrible tristesse & l'abysme du desespoir dans lequel sont plonges pour iamais ces ames malheureuses."Ibid., 210.My son, persisted Simonides, there is something that weighs upon your heart. Do not deny it. By Zeus, I want to see only happy faces to-day. So, tell me what it is.

      ** A long journal of Dumont is printed anonymously in theOne day every door in the house was adorned with an olive garlanda son had been born to its owner. Lycon said that the child should be reared. The father was at liberty to expose or even kill it.

      [283] Lettre de Beaujeu au Ministre, 20 Oct., 1684.



      Such was his initiation into Indian winter life. Passing over numerous adventures by water and land, we find the party, on the twelfth of November, leaving their canoes on an island, and wading 25 ashore at low tide over the flats to the southern bank of the St. Lawrence. As two other bands had joined them, their number was increased to forty-five persons. Now, leaving the river behind, they entered those savage highlands whence issue the springs of the St. John,a wilderness of rugged mountain-ranges, clad in dense, continuous forests, with no human tenant but this troop of miserable rovers, and here and there some kindred band, as miserable as they. Winter had set in, and already dead Nature was sheeted in funereal white. Lakes and ponds were frozen, rivulets sealed up, torrents encased with stalactites of ice; the black rocks and the black trunks of the pine-trees were beplastered with snow, and its heavy masses crushed the dull green boughs into the drifts beneath. The forest was silent as the grave.Some of these inferior courts appear to have needed a lodging quite as much as the council. The watchful Meules informs the minister that the royal judge for the district of Quebec was accustomed in winter, with a view to saving fuel, to hear causes and pronounce judgment by his own fireside, in the midst of his children, whose gambols disturbed the even distribution of justice. **


      and third volumes of Edits et Ordonnances.[6] Most of the above traits are drawn from Le Mercier's report of 1637. The rest are from Brbeuf.


      * See the famous Quatre Articles of 1682, in which the