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      Meules, 1682), and this prohibition is nearly of the same



      The Jesuits from the first had cherished the plan of a seminary for Huron boys at Quebec. The Governor and the Company favored the design; since not only would it be an efficient means of spreading the Faith and attaching the tribe to the French interest, but the children would be pledges for the good behavior of the parents, and hostages for the safety of missionaries and traders 168 in the Indian towns. [1] In the summer of 1636, Father Daniel, descending from the Huron country, worn, emaciated, his cassock patched and tattered, and his shirt in rags, brought with him a boy, to whom two others were soon added; and through the influence of the interpreter, Nicollet, the number was afterwards increased by several more. One of them ran away, two ate themselves to death, a fourth was carried home by his father, while three of those remaining stole a canoe, loaded it with all they could lay their hands upon, and escaped in triumph with their plunder. [2] ** Lettre dArgenson son Frre, 21 Oct., 1659.

      12,000 francs. It is tolerably clear that the provision of

      This was not all; for the more youthful and vigorous part of the male population soon began to escape into the woods, and trade with the Indians far beyond the limits of the remotest settlements. Here, too, many of them were in league with the authorities, who denounced the abuse while secretly favoring the portion of it in which they themselves were interested. The home government, unable to prevent the evil, tried to regulate it. Licenses were issued for the forest trade. * Their number was limited to twenty-five, and the privileges which they conferred varied at different periods. In La Hontans time, each license authorized the departure of two canoes loaded with goods. One canoe only was afterwards allowed, bearing three men with about four hundred pounds of freight. The licenses were sometimes sold for the profit of government, but many were given to widows ofMuch evil and much good can be told of him. I will begin with the evil.... You think Lycon is an Athenianhe is not. You think Lycon is a citizenhe is not that either. He is a freedman, who a little more than a month ago was a slave.


      * Denonville au Ministre, 13 Nov.. 1685

      These ceremonies consumed the day. It was evening before the allies filed off into their forests, and took the path for the Spanish forts. The French, on their part, were to repair by sea to the rendezvous. Gourgues mustered and addressed his men. It was needless: their ardor was at fever height. They broke in upon his words, and demanded to be led at once against the enemy. Francois Bourdelais, with twenty sailors, was left with the ships, and Gourgues affectionately bade him farewell.While infant Canada was thus struggling into a half-stifled being, the foundation of a commonwealth destined to a marvellous vigor of development had been laid on the Rock of Plymouth. In their character, as in their destiny, the rivals were widely different; yet, at the outset, New England was unfaithful to the principle of freedom. New England Protestantism appealed to Liberty, then closed the door against her; for all Protestantism is an appeal from priestly authority to the right of private judgment, and the New England Puritan, after claiming this right for himself, denied it to all who differed with him. On a stock of freedom he grafted a scion of despotism; yet the vital juices of the root penetrated at last to the uttermost branches, and nourished them to an irrepressible strength and expansion. With New France it was otherwise. She was consistent to the last. Root, stem, and branch, she was the nursling of authority. Deadly absolutism blighted her early and her later growth. Friars and Jesuits, a Ventadour and a Richelieu, shaped her destinies. All that conflicted against advancing libertythe centralized power of the crown and the tiara, the ultramontane in religion, the despotic in policyfound their fullest expression and most fatal exercise. Her records shine with glorious deeds, the self-devotion of heroes and of martyrs; and the result of all is disorder, imbecility, ruin.

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      Lettres et Mmoires de Colbert; Chruel, Administration2. The map of Lake Superior, published in the Jesuit Relation of 1670, 1671, was made at about the same time with Galine's map. Lake Superior is here styled "Lac Tracy, ou Suprieur." Though not so exact as it has been represented, this map indicates that the Jesuits had explored every part of this fresh-water ocean, and that they had a thorough knowledge of the straits connecting the three Upper Lakes, and of the adjacent bays, inlets, and shores. The peninsula of Michigan, ignored by Galine, is represented in its proper place.

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      Lan 1661. Le 30 Aoust a est enterr au Cemetiere de

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      [1] Fancamp in Faillon, Vie de Mlle Mance. Introduction.The mother was so engrossed by the thought of her daughters wedding, that she had not been greatly startled by seeing Doris glide in. The voice merely sounded a little surprised.


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