No matches found 在哪个大平台还卖彩票

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      A whimpering sound like an infants cry was heard.[24] Madame de la Peltrie died in her convent in 1671. Marie de l'Incarnation died the following year. She had the consolation of knowing that her son had fulfilled her ardent wishes, and become a priest.

      "Sire," replied Madame de Guercheville, "where a king is, he should be the sole master; but, for my part, I like to preserve some little authority wherever I may be.""I do not know what you mean by having popular manners. There is nothing special in my food, clothing, or lodging, which are all the same for me as for my men. How can it be that I do not talk with them? I have no other company. M. de Tonty has often found fault with me because I stopped too often to talk with them. You do not know the men one must employ here, when you [Pg 338] exhort me to make merry with them. They are incapable of that; for they are never pleased, unless one gives free rein to their drunkenness and other vices. If that is what you call having popular manners, neither honor nor inclination would let me stoop to gain their favor in a way so disreputable: and, besides, the consequences would be dangerous, and they would have the same contempt for me that they have for all who treat them in this fashion.

      [229] Copie du Testament du deffunt Sr. de la Salle, 11 Ao?t, 1681. The relative was Fran?ois Plet, to whom he was deeply in debt.

      [9] It will be of interest to observe the view taken of this pretended marriage by Madame de la Peltrie's Catholic biographers. Charlevoix tells the story without comment, but with apparent approval. Sainte-Foi, in his Premires Ursulines de France, says, that, as God had taken her under His guidance, we should not venture to criticize her. Casgrain, in his Vie de Marie de l'Incarnation, remarks:A troop of Indians followed, and guided them to the top of the neighboring mountain. Cartier called it Mont Royal, Montreal; and hence the name of the busy city which now holds the site of the vanished Iloclielaga. Stadacone and Hochelaga, Quebec and Montreal, in the sixteenth century as in the nineteenth, were the centres of Canadian population.




      A warrior rushed in like a madman, drew his bow, and aimed the arrow at Chaumonot. "I looked at him fixedly," writes the Jesuit, "and commended myself in full confidence to St. Michael. Without doubt, this great archangel saved us; for almost immediately the fury of the warrior was appeased, and the rest of our enemies soon began to listen to the explanation we gave them of our visit to their country." [7][8] Brbeuf, Relation des Hurons, 1635, 31. Champlain says that he saw them, in 1615, more than thirty fathoms long; while Vanderdonck reports the length, from actual measurement, of an Iroquois house, at a hundred and eighty yards, or five hundred and forty feet!


      On the third of August, Laudonniere, perturbed and oppressed, was walking on the hill, when, looking seaward, he saw a sight that sent a thrill through his exhausted frame. A great ship was standing towards the river's mouth. Then another came in sight, and another, and another. He despatched a messenger with the tidings to the fort below. The languid forms of his sick and despairing men rose and danced for joy, and voices shrill with weakness joined in wild laughter and acclamation, insomuch, he says, "that one would have thought them to bee out of their wittes."A notice of the superstitious ideas of the Indians would be imperfect without a reference to the traditionary tales through which these ideas are handed down from father to son. Some of these tales can be traced back to the period of the earliest intercourse with Europeans. One at least of those recorded by the first missionaries, on the Lower St. Lawrence, is still current among the tribes of the Upper Lakes. Many of them are curious combinations of beliefs seriously entertained with strokes intended for humor and drollery, which never fail to awaken peals of laughter in the lodge-circle. Giants, dwarfs, cannibals, spirits, beasts, birds, and anomalous monsters, transformations, tricks, and sorcery, form the staple of the story. Some of the Iroquois tales embody conceptions which, however preposterous, are of a bold and striking character; but those of the Algonquins are, to an incredible degree, flimsy, silly, and meaningless; nor are those of the Dahcotah tribes much better. In respect to this wigwam lore, there is a curious superstition of very wide prevalence. The tales must not be told in summer; since at that season, when all Nature is full of life, the spirits are awake, and, hearing what is said of them, may take offence; whereas in winter they lxxxviii are fast sealed up in snow and ice, and no longer capable of listening. [90]