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      PRIEST AND PURITAN.Various trivial incidents touched upon by Hennepin, while recounting his life among the Sioux, seem to me to afford a strong presumption of an actual experience. I speak on this point with the more confidence, as the Indians in whose lodges I was once domesticated for several weeks belonged to a western band of the same people.



      [107] Ibid., Avant Propos, 5.

      May I be permitted to speak, Master, said a native-born Athenian slave, turning to Glaucus. He was a young man with a refined, intelligent face, whose natural beauty was not even destroyed by hair closely cut after the slave-fashion.

      [14] Relation, 1660, 6, 7 (anonymous). Le Jeune says, "Their victories have so depopulated their towns, that there are more foreigners in them than natives. At Onondaga there are Indians of seven different nations permanently established; and, among the Senecas, of no less than eleven." (Relation, 1657, 34.) These were either adopted prisoners, or Indians who had voluntarily joined the Iroquois to save themselves from their hostility. They took no part in councils, but were expected to join war-parties, though they were usually excused from fighting against their former countrymen. The condition of female prisoners was little better than that of slaves, and those to whom they were assigned often killed them on the slightest pique.THE COLONISTS ABANDONED.


      During the speeches on either side, food was brought in without ceasing,sometimes a platter of sagamite or mush; sometimes of corn boiled whole; sometimes a roasted dog. The villagers had large earthen pots and platters, made by themselves with tolerable skill, as well as hatchets, knives, and beads, gained by traffic with the Illinois and other tribes in contact with the French or Spaniards. All day there was feasting without respite, after the merciless practice of Indian hospitality; but at night some of their entertainers proposed to kill and plunder them,a scheme which was defeated by the vigilance of the chief, who visited their quarters, and danced the calumet dance to reassure his guests.[183] There had long been a rankling jealousy between the Miamis and the Illinois. According to Membr, La Salle's enemies had intrigued successfully among the former, as well as among the Iroquois, to induce them to take arms against the Illinois.

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      [92] Bruyas was about this time stationed among the Onondagas. Pierron was among the Senecas. He had lately removed to them from the Mohawk country. Relation des Jsuites, 1673-79, 140 (Shea). Bruyas was also for a long time among the Mohawks.The old governor, and the unscrupulous ring with which he was associated, now took a step to which he was doubtless emboldened by the tone of the King's letter, in condemnation of La Salle's enterprise. He resolved to seize Fort Frontenac, the property of La Salle, under the pretext that the latter had not fulfilled the conditions of the grant, and had not maintained a sufficient garrison.[257] Two of [Pg 326] his associates, La Chesnaye and Le Ber, armed with an order from him, went up and took possession, despite the remonstrances of La Salle's creditors and mortgagees; lived on La Salle's stores, sold for their own profit, and (it is said) that of La Barre, the provisions sent by the King, and turned in the cattle to pasture on the growing crops. La Forest, La Salle's lieutenant, was told that he might retain the command of the fort if he would join the associates; but he refused, and sailed in the autumn for France.[258]

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      Margry, in a series of papers in the Journal Gnral de l'Instruction Publique for 1862, first took the position that La Salle reached the Mississippi in 1670 and 1671, and has brought forward in defence of it all the documents which his unwearied research enabled him to discover. Father Tailhan, S.J., has replied at length, in the copious notes to his edition of Nicolas Perrot, but without having seen the principal document cited by Margry, and of which extracts have been given in the notes to this chapter.

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