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      Frontenac, to impose respect on the Iroquois, now set his canoes in order of battle. Four divisions formed the first line, then came the two flat-boats; he himself, with his guards, his staff, and the gentlemen volunteers, followed, with the canoes of Three Rivers on his right, and those of the Indians on his left, while two remaining divisions formed a rear line. Thus, with measured paddles, they advanced over the still lake, till they saw a canoe approaching to meet them. It bore several Iroquois chiefs, who told them that the dignitaries of their nation awaited them at Cataraqui, and offered to guide them to the spot. They entered the wide mouth of the river, and passed along the shore, now covered by the quiet little city of Kingston, till they reached the point at present occupied by the barracks, at the western end of Cataraqui bridge. Here they stranded their canoes and disembarked. Baggage was landed, fires lighted, tents pitched, and guards set. Close at hand, under the lee of the forest, were the camping sheds of the Iroquois, who had come to the rendezvous in considerable numbers.[24] Meules au Ministre, 10 Oct., 1684.


      Oneidas 100 200

      ** Rglement de Police, 1676.[4] Ragueneau, Relation des Hurons, 1646, 58. The Hurons often resisted the baptism of their prisoners, on the ground that Hell, and not Heaven, was the place to which they 351 would have them go.See Lalemant, Relation des Hurons, 1642, 60, Ragueneau, Ibid., 1648, 53, and several other passages.

      a list and description of the parishes with the names and

      [8] An account of him will be found in Palfrey, Hist. of New England, II. 225, note.

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      [8] See ante, (p. 102). * La Potherie. I. 279.


      Bad as was the state of things, it soon grew worse. Renaudot wrote to La Salle that Beaujeu was writing to Villermont everything that happened, and that Villermont showed the letters to all his acquaintance. Villermont was a relative of the Jesuit Beschefer; and this was sufficient to suggest some secret machination to the mind of La Salle. Villermont's fault, however, seems to have been simple indiscretion, for which Beaujeu took him sharply to task. "I asked you to burn my letters; and I cannot help saying that I am angry with you, not because you make known my secrets, but because you show letters scrawled in haste, and sent off without being even read over. M. de la Salle not having told me his secret, though M. de Seignelay ordered him to tell me, I am not obliged to keep it, and have as good a right as anybody to make my [Pg 361] conjectures on what I read about it in the Gazette de Hollande. Let Abb Renaudot glorify M. de la Salle as much as he likes, and make him a Cortez, a Pizarro, or an Almagro,that is nothing to me; but do not let him speak of me as an obstacle in his hero's way. Let him understand that I know how to execute the orders of the court as well as he....


      Thus a Jacobin monk, a doctor of divinity, once came to preach at the church of St. Paul at Caen; on which, according to their custom, the brotherhood of the Hermitage sent two persons to make report concerning his orthodoxy. Mzy and another military zealot, who, says the narrator, hardly know how to read, and assuredly do not know their catechism, were deputed to hear his first sermon; wherein this Jacobin, having spoken of the necessity of the grace of Jesus Christ in order to the doing of good deeds, these two wiseacres thought that he was preaching Jansenism; and thereupon, after the sermon, the Sieur de Mzy went to the proctor of the ecclesiastical court and denounced him. *[7] Journal des Suprieurs des Jsuites. MS.