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    《网易彩票在线投注 - 【vWOHN肛瘘的病因】》深度解析:eB隆胸手术的效果u7J

    时间:<2020-05-27 02:32:52 作者:cR湿疹有传染性吗ANt 浏览量:9777

    Relation of 1663.(1843).

    LA SALLE'S EXPLORATIONS.Quebec).l'H?tel-Dieu de Québec, 126 and Journal des Jésuites 282.

    "About one in the morning, the sentinel on the bastion by the gate called out, 'Mademoiselle, I hear something.' I went to him to find what it was; and by the help of the snow, which covered the ground, I could see through the darkness a number of cattle, the miserable remnant that the Iroquois had left us. The others wanted to open the gate and let them in, but I answered: 'God forbid. You don't know all the tricks of the savages. They are no doubt following the cattle, covered with skins of beasts, so as to get into the fort, if we are simple enough to open the gate for them.' Nevertheless, after taking every precaution, I thought that we might open it without risk. I made my two brothers stand ready with their guns cocked in case of surprise, and so we let in the cattle."Moreover, your abuse of the authority which I have confided to you in exiling two councillors and the attorney-general for so trivial a cause cannot meet my approval; and, were it not for the distinct assurances given me by your friends that you will act with more moderation in future, and never again fall into offences of this nature, I should have resolved on recalling you." [11][Pg 99]

    d’Argenson, and Extrait des Registres du Conseil d’Etat, 15[309] Letter to the Governors of the several Colonies, 9 Sept. 1755.a missionary priest, paddling his canoe from village to village, or from c?te to c?te.

    [11] The allusion is, of course, to the siege of Fort William Henry in 1757, and the ensuing massacre by Montcalm's Indians. Charlevoix, with his usual carelessness, says that Jogues's captors took a circuitous route to avoid enemies. In truth, however, they were not in the slightest danger of meeting any; and they followed the route which, before the present century, was the great highway between Canada and New Holland, or New York.[568] Le Ministre à Bigot, 19 Jan. 1759.

    The jealousy of colonial manufactures shown by England appears but rarely in the relations of France with Canada. According to its light, the French government usually did its best to stimulate Canadian industry, with what results we have just seen. There was afterwards some improvement. In 1714, the intendant Bégon reported that coarse fabrics of wool and linen were made; that the sisters of the congregation wore cloth for their own habits as good as the same stuffs in France; that black cloth was made for priests, and blue cloth for the pupils of the colleges. The inhabitants, he says, have been taught these arts by necessity. They were naturally adroit at handiwork of all kinds; and during the last half century of the French rule, when the population had settled into comparative stability, many of the mechanic arts were practised with success, notwithstanding the assertion of the Abbé La Tour that every thing but bread and meat had still to be brought from France. This change may be said to date from the peace of Utrecht, or a few years before it. At that time, one Duplessis had a new vessel on the stocks. Catalogne, who states the fact, calls it the beginning of ship-building in Canada, evidently ignorant that Talon had made a fruitless beginning more than forty years before.But these were light annoyances, compared with the insane rites to cure the sick, prescribed by the "medicine-men," or ordained by the eccentric inspiration of dreams. In one case, a young sorcerer, by alternate gorging and fasting,—both in the interest of his profession,—joined with excessive exertion in singing to the spirits, contracted a disorder of the brain, which caused him, in mid-winter, to run naked about the village, howling like a wolf. The whole population bestirred itself to effect a cure. The patient had, or pretended to have, a dream, in which the conditions of his recovery 66 were revealed to him. These were equally ridiculous and difficult; but the elders met in council, and all the villagers lent their aid, till every requisition was fulfilled, and the incongruous mass of gifts which the madman's dream had demanded were all bestowed upon him. This cure failing, a "medicine-feast" was tried; then several dances in succession. As the patient remained as crazy as before, preparations were begun for a grand dance, more potent than all the rest. Brébeuf says, that, except the masquerades of the Carnival among Christians, he never saw a folly equal to it. "Some," he adds, "had sacks over their heads, with two holes for the eyes. Some were as naked as your hand, with horns or feathers on their heads, their bodies painted white, and their faces black as devils. Others were daubed with red, black, and white. In short, every one decked himself as extravagantly as he could, to dance in this ballet, and contribute something towards the health of the sick man." [8] This remedy also failing, a crowning effort of the medical art was essayed. Brébeuf does not describe it, for fear, as he says, of being tedious; but, for the time, the village was a pandemonium. [9] This, with other ceremonies, was supposed to be ordered by a certain image like a doll, which a sorcerer placed in his tobacco-pouch, whence it uttered its oracles, at the same time 67 moving as if alive. "Truly," writes Brébeuf, "here is nonsense enough: but I greatly fear there is something more dark and mysterious in it."CHAPTER XXVI.

    The tribes of Virginia, as described by Beverly and others, not only had priests who offered sacrifice, but idols and houses of worship.With a troubled mind he hastened again to the hall of council, and addressed the naked senate in terms better suited to his exigencies than to their dignity:Faillon, Colonie Fran?aise, III.

    Female life among the Hurons had no bright side. It was a youth of license, an age of drudgery. Despite an organization which, while it perhaps made them less sensible xxxiv of pain, certainly made them less susceptible of passion, than the higher races of men, the Hurons were notoriously dissolute, far exceeding in this respect the wandering and starving Algonquins. [17] Marriage existed among them, and polygamy was exceptional; but divorce took place at the will or caprice of either party. A practice also prevailed of temporary or experimental marriage, lasting a day, a week, or more. The seal of the compact was merely the acceptance of a gift of wampum made by the suitor to the object of his desire or his whim. These gifts were never returned on the dissolution of the connection; and as an attractive and enterprising damsel might, and often did, make twenty such marriages before her final establishment, she thus collected a wealth xxxv of wampum with which to adorn herself for the village dances. [18] This provisional matrimony was no bar to a license boundless and apparently universal, unattended with loss of reputation on either side. Every instinct of native delicacy quickly vanished under the influence of Huron domestic life; eight or ten families, and often more, crowded into one undivided house, where privacy was impossible, and where strangers were free to enter at all hours of the day or night.The English had little to boast in this affair, the paltry termination of an enterprise from which great things had been expected. Nor was it for their honor to adopt the savage and cowardly mode of warfare in which their enemies had led the way. The blow that had been struck was less an injury to the French than an insult; but, as such, it galled Frontenac excessively, and he made no mention of it in his despatches to the court. A few more Iroquois attacks and a few more murders kept Montreal in alarm till the tenth of October, when matters of deeper import engaged the governor's thoughts.I spent the next day in examining these localities, and was fully confirmed in my conclusions. Mr. Clark's tenant showed me the spot where the human bones were ploughed up. It was no doubt the graveyard violated by the Iroquois. The Illinois returned to the village after their defeat, and long continued to occupy it. The scattered bones were probably collected and restored to their place of burial.

    After mentioning that he is thirty-three or thirty-four years old, and that he has been twelve years in America, the memoir declares that he made the following statements: that the Jesuits are masters at Quebec; that the bishop is their creature, and does nothing but in concert with them;[79] that he is not well inclined towards the Récollets,[80] who have little [Pg 109] credit, but who are protected by Frontenac; that in Canada the Jesuits think everybody an enemy to religion who is an enemy to them; that, though they refused absolution to all who sold brandy to the Indians, they sold it themselves, and that he, La Salle, had himself detected them in it;[81] that the bishop laughs at the orders of the King when they do not agree with the wishes of the Jesuits; that the Jesuits dismissed one of their servants named Robert, because he told of their trade in brandy; that Albanel,[82] in particular, carried on a great fur-trade, and that the Jesuits have built their college in part from the profits of this kind of traffic; that they [Pg 110] admitted that they carried on a trade, but denied that they gained so much by it as was commonly supposed.[83]

    * Marie de l’Incarnation, Lettre, 26 Juin, 1660.According to Joutel, he urged the naval commander to sail back in search of the river; and Beaujeu refused, unless La Salle should give the soldiers provisions. La Salle, he adds, offered to supply them with rations for fifteen days; and Beaujeu declared this insufficient. There is reason, however, to believe that the request was neither made by the one nor refused by the other so positively as here appears.