Le Caron spent the remainder of the year 1615 among the Hurons, studying the people, learning the language, and compiling a dictionary. Champlain, his expedition ended, returned to Huronia and remained there until the middle of January, when he and Le Caron set out on a visit to the Petun or Tobacco Nation, then dwelling on the southern shore of Nottawasaga Bay, a two-days' journey south-west of Carhagouha. There had been as yet no direct communication between the French and the Petuns, and the visitors were not kindly received. The Petun sorcerers or medicine-men dreaded the influence of the grey-robed friar, regarded him as a rival, and caused his teachings to be derided. After an uncomfortable month Champlain and Le Caron returned to Carhagouha, where they remained until the 20th of May, and then set out for Quebec. When Le Caron reached Quebec on the 11th of July (1616) he found that his comrades had not been idle. A chapel had been built, in what is now the Lower Town, close to the habitation, and here Father Jamay ministered to the spiritual needs of the colonists and laboured among the Indians camped in the vicinity of the trading-post. Father d'Olbeau had been busy among the Montagnais, a wandering Algonquin tribe between Tadoussac and Seven Islands, his reward being chiefly suffering. The filth and smoke of the Indian wigwams tortured him, the disgusting food of the natives filled him with loathing, and their vice and indifference to his teaching weighed on his spirit. The greatest trial the Recollets had to bear was the opposition of the Company of St Malo and Rouen, which was composed largely of Huguenots, and had a monopoly of the trade of New France. Many of the traders were actively antagonistic to the spread of the Catholic religion and they all viewed the work of the Recollets with hostility. It was the aim of the missionaries to induce the Indians to settle near the trading-posts in order that they might the more easily be reached with the Gospel message. The traders had but one thought--the profits of the fur trade; and, desiring to keep the Indians nomadic hunters of furs, they opposed bringing them into fixed abodes and put every possible obstacle in the way of the friars. Trained interpreters in the employ of the company for both the Hurons and the various Algonquin tribes were ordered not to assist the missionaries in acquiring a knowledge of the native languages. The company was pledged to support six missionaries, but the support was given with an unwilling, niggardly hand.