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A particularly fascinating and oft-commented passage in the famous Jesuit Relations from New France recounts the violent torture and execution of two French missionaries to the Huron on March 16, 1649, Jean de Brébeuf and Gabriel Lalemant.1 It tells how an invading group of Iroquois captured the two priests at the Huron village of Saint Louis, stripped them naked, tore out some of their fingernails, and led them to the nearby village of Saint Ignace, near Georgian Bay in what is now southern Ontario, Canada. There, Brébeuf and Lalemant reportedly were beaten with clubs all over their bodies as a prelude to even worse torments: a collar of red-hot axe heads that severely burned their upper bodies, a belt made of bark and filled with burning pitch and resin, and – in Brébeuf’s case – what is characterized in the text as mock baptism with boiling water. Finally, the Iroquois stripped flesh from the priests’ bodies to be roasted and eaten as they watched, and then removed and ate their still-beating hearts. The published description of this sensational incident, which was not witnessed by any Frenchmen and had to be reconstructed after the fact, has attracted considerable attention from scholars, who most often have scrutinized it – along with two related manuscript accounts – for what it reveals about the historical event itself. As this article will show, the textual record of the priests’ ordeal also provides a unique window into how the Jesuits’ annual Relations were composed in New France prior to being sent to Paris for publication. Here I trace Brébeuf and Lalemant’s torture and death from manuscript to published text, focusing in particular on how material written by another Frenchman in the colony was borrowed, but also altered, for presentation to readers in Paris.

School representatives were meeting in local eateries with community leaders, historians, business proprietors, landlords, and homeowners to talk about the possibilities and processes that could help to lead the neighbourhood toward transformative change. Nearby, on Morin Avenue and Dell Street, work on the renewal of the O'Connor Park community centre is taking shape with the consolidation of the Flour Mill Museum to this location, and with the silos as a poignant backdrop. With several student and faculty from MSoA residing in the Flour Mill or in nearby neighbourhoods, there were regular opportunities to see front yards being cleaned up, flower boxes being freshly planted, residents sitting out on porches on sunnier days, and larger apartment buildings being prepared for exterior facelifts.

Because Montreal is the metropolis of Quebec, welcoming as it does the majority of the province's newcomers (67% in 2009), socio-professional integration is a stake that very much holds the attention of the Commission's Executive Committee. While employment and immigration do not fall within the Ville de Montreal's jurisdiction, Union Montreal chief Gerald Tremblay wants to continue making sure that newly arrived Montrealers be given the chance to participate fully in the city's cultural and economic development.

In a report to his superiors, he stated little about the actual play of the game but seemed to be intrigued by the stick the Indians used while playing. de [Jean de Brebeuf] likened the stick the Indians competed with to the \"crosier\" carried at religious ceremonies by a bishop. Thus, the name la crosse evolved and later became simply known as lacrosse. In the early 1900s, lacrosse entered the Olympics and the United States Intercollegiate Lacrosse League (USILL) was formed. In 1926, the USILL was replaced by the United States Intercollegiate Lacrosse Association, the governing body of lacrosse today.

The Glenview Park Panthers split a pair of games Monday at the Ontario Federation of School Athletic Associations double-A basketball championship in Pembroke. In London, the No. 5 Preston Panthers had two wins and a loss on the opening day of play of the OFSAA triple-A girls volleyball championship.