[1] The uncle, Pierre Esprit Radisson, is the one with whom careless writers have confused the young hero, owing to identity of name. Madeline Henault has been described as the explorer's first wife, notwithstanding genealogical impossibilities which make the explorer's daughter thirty-six years old before he was seventeen. Even the infallible Tanguay trips on Radisson's genealogy. I have before me the complete record of the family taken from the parish registers of Three Rivers and Quebec, by the indefatigable Mr. Sulte, whose explanation of the case is this: that Radisson's mother, Madeline Henault, first married Sebastien Hayet, of St. Malo, to whom was born Marguerite about 1630; that her second husband was Pierre Esprit Radisson of Paris, to whom were born our hero and the sisters Francoise and Elizabeth. [2] I have throughout referred to Medard Chouart, Sieur des Groseillers, as simply "Groseillers," because that is the name referring to him most commonly used in the _State Papers_ and old histories. He was from Charly-Saint-Cyr, near Meaux, and is supposed to have been born about 1621. His first wife was Helen Martin, daughter of Abraham Martin, who gave his name to the Plains of Abraham. [3] This is the story of Onondaga which Parkman has told. Unfortunately, when Parkman's account was written, _Radisson's Journals_ were unknown and Mr. Parkman had to rely entirely on the _Letters of Marie de l'Incarnation_ and the _Jesuit Relations_. After the discovery of _Radisson's Journals_, Parkman added a footnote to his account of Onondaga, _quoting_ Radisson in confirmation. If Radisson may be quoted to corroborate Parkman, Radisson may surely be accepted as authentic. At the same time, I have compared this journal with Father Ragueneau's of the same party, and the two tally in every detail. [4] See _Jesuit Relations_, 1657-1658. [5] _Letters of Marie de l'Incarnation_. [6] See Ragueneau's account. [7] See _Marie de l'Incarnation_ and Dr. Dionne's modern monograph. [8] This account is drawn mainly from _Radisson's Journal_, partly from Father Ragueneau, and in one detail from a letter of _Marie de l'Incarnation_. Garneau says the feasters were drugged, but I cannot find his authority for this, though from my knowledge of fur traders' escapes, I fancy it would hardly have been human nature not to add a sleeping potion to the kettles. [9] The _festins a tout manger_ must not be too sweepingly condemned by the self-righteous white man as long as drinking bouts are a part of civilized customs; and at least one civilized nation has the gross proverb, "Better burst than waste." CHAPTER III 1658-1660 RADISSON'S THIRD VOYAGE