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      1633, 1634.



      Le Moyne, Brevis Narratio eorum qucs in Florida Americce Provincia Gallis acciderunt. Le Moyne was Laudonniere's artist. His narrative forms the Second Part of the Grands Voyages of De Bry (Frankfort, 1591). It is illustrated by numerous drawings made by the writer from memory, and accompanied with descriptive letter-press. directed to make, with great discretion and caution, careful

      [243] Hennepin uses this incident, as well as most of those which have preceded it, in making up the story of his pretended voyage to the Gulf. 1663-1763. THE RULERS OF CANADA.

      Peace and harmony reigned within the little fort; and so edifying was the demeanor of the colonists, so faithful were they to the confessional, and so constant at mass, that a chronicler of the day exclaims, in a burst of enthusiasm, that the deserts lately a resort of demons were now the abode of angels. [5] The two Jesuits who for the time were their pastors had them well in hand. They dwelt under the same roof with most of their flock, who lived in community, in one large house, and vied with each other in zeal for the honor of the Virgin and the conversion of the Indians.The Muscogees, with other Southern tribes, and occasionally the Algonquins, had palisaded towns; but the palisades were usually but a single row, planted upright. The tribes of Virginia occasionally surrounded their dwellings with a triple palisade.Beverly, History of Virginia, 149.


      It was two o'clock in the afternoon of the seventh 405 of December. [2] Chabanel had left the place a day or two before, in obedience to a message from Ragueneau, and Garnier was here alone. He was making his rounds among the houses, visiting the sick and instructing his converts, when the horrible din of the war-whoop rose from the borders of the clearing, and, on the instant, the town was mad with terror. Children and girls rushed to and fro, blind with fright; women snatched their infants, and fled they knew not whither. Garnier ran to his chapel, where a few of his converts had sought asylum. He gave them his benediction, exhorted them to hold fast to the Faith, and bade them fly while there was yet time. For himself, he hastened back to the houses, running from one to another, and giving absolution or baptism to all whom he found. An Iroquois met him, shot him with three balls through the body and thigh, tore off his cassock, and rushed on in pursuit of the fugitives. Garnier lay for a moment on the ground, as if stunned; then, recovering his senses, he was seen to rise into a kneeling posture. At a little distance from him lay a Huron, mortally wounded, but still showing signs of life. With the Heaven that awaited him glowing before his fading vision, the priest dragged himself towards the dying Indian, to give him absolution; but his strength failed, and he fell again to the earth. He rose once more, and again crept forward, when a party of Iroquois rushed upon him, split his head with two blows of a hatchet, stripped him, and left his body 406 on the ground. [3] At this time the whole town was on fire. The invaders, fearing that the absent warriors might return and take their revenge, hastened to finish their work, scattered firebrands everywhere, and threw children alive into the burning houses. They killed many of the fugitives, captured many more, and then made a hasty retreat through the forest with their prisoners, butchering such of them as lagged on the way. St. Jean lay a waste of smoking ruins thickly strewn with blackened corpses of the slain.

      was at that time unbounded, and their direct political power was very great. A protest on their part, and that of the newly arrived bishop, who was in their interest, could not have failed of effect. The truth was, they did not care to prevent the torture of prisoners of war, not solely out of that spirit of compliance with the savage humor of Indian allies which stains so often the pages of French American history, but also, and perhaps chiefly, from motives purely religious. Torture, in their eyes, seems to have been a blessing in disguise. They thought it good for the soul, and in case of obduracy the surest way of salvation. We have very rarely indeed, writes one of them, seen the burning of an Iroquois without feeling sure that he was on the path to Paradise; and we never knew one of them to be surely on the path to Paradise without seeing him pass through this fiery punishment. * So they let the Wolf burn; but first, having instructed him after their fashion, they baptized him, and his savage soul flew to heaven out of the fire. "Is it not, pursues the same writer, a marvel to see a wolf changed at one stroke into a lamb, and enter into the fold of Christ, which he came to ravage?The government of this unique republic resided wholly in councils. By councils all questions were settled, all regulations established,social, political, military, and religious. The war-path, the chase, the council-fire,in these was the life of the Iroquois; and it is hard to say to which of the three he was most devoted.

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      Early the next morning, while the dew was still sparkling on the leaves and in the grass, Simonides daughter, Myrtale, a girl of seventeen, came out of the womens apartment into the garden. She had thrown over her head a red scarf with small white stars, from beneath which fell her thick dark-brown locks. Her figure, though not tall, was well developed, and its delicately-rounded outlines were fully displayed by the256 red robe she wore. The little Methonian bore no resemblance to the stately marble caryatides which as images of the Attic virgins adorned the vestibule of the Erechtheum; but her whole figure was so instinct with life and youth that no eye could help lingering on it with pleasure. Even the swine-herd, Conops, turned his clumsy head to watch her as she passed and among the slaves, who half neglected and half admired her, she was never called anything but h pais, the child.Father Jerome Lalemant, in his journal of 1639, is disposed to draw an evil augury for the mission from the fact that as yet no priest had been put to death, inasmuch as it is a received maxim that the blood of the martyrs is the seed of the Church. [16] He consoles himself with the hope that the daily life of the missionaries may be accepted as a living martyrdom; since abuse and threats without end, the smoke, fleas, filth, and dogs of the Indian lodges,which are, he says, little images of Hell,cold, hunger, and ceaseless anxiety, and all these continued for years, are a portion to which many might prefer the stroke of a tomahawk. Reasonable as the Father's hope may be, its expression proved needless in the sequel; for the Huron church was not destined to suffer from a lack of martyrdom in any form.

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      Rserve). Written in 1660.See also Edits, Ordonnances Royaux, etc., I. 20-26 (Quebec, 1854).

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      At the curve of the prow, the highest part of the Samian, where the bearded steersman managed the double helm, stood a little group of travellers talking gaily with each other. They were Lydian and Phoenician merchants, availing themselves of the opportunity to go to Athens, as the merchantman, after having visited the most important ports in Asia Minor, would return home fully laden to the Pir?eus for repairs.


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