Podcasts about hurons

The Last of the Mohicans by James Fenimore Cooper词汇提示1.necklace 项链2.trail 足迹原文Chapter VII: The TrailThree days had passed.Fort William Henry had burnt down.The French soldiers had gone. The Indians had gone.The bodies of many English soldiers, women and children lay on the ground.In the evening, five men walked through the forest.Munro,Duncan, Hawk-eye, Chingachgook and Uncas were looking for Cora and Alice.They found the dead bodies of many English people.The five men were sad and angry.Suddenly, Uncas shouted to the others, 'Look!'He had a small piece of cloth in his hand.'That is a piece of Cora's dress!' said Munro.Uncas found footprints on the ground near a tree.'Three people and the horse have stood here, ' he said.Then Chingachgook found Alice's necklace and he found another piece of Cora's dress.Duncan took the necklace. He smiled.'Alice is alive, ' he said.'Miss Cora has left a trail, ' said Hawk-eye. 'She has left pieces of her dress. We can follow this trail. But we must go quietly. Magua is with them.''But it is late,' said Hawk-eye. 'We will eat some food. We will sleep here tonight.Tomorrow we will follow Miss Cora's trail.'Very early the next morning, Hawk-eye woke the English officers and the Mohicans.The five men followed Cora's trail.It led them to Lake Horican.Uncas and Chingachgook found a canoe in the grass near the lake.The five men got into the canoe.The Mohicans paddled it along the lake.After half an hour, Uncas spoke quietly.'Smoke,'he said.He was looking at a small island in front of them.'Smoke from a fire,' said Hawk-eye. 'And there are two canoes. 'Suddenly,some Hurons ran from the trees on the island.They got into the two canoes.'They are following us,' said Duncan. 'Paddle fasted''No!Stop paddling, Chingachgook,' said Hawk-eye. 'I will shoot them.'And he lifted his long gun.He fired. A Huron in the first canoe fell into the lake.The Hurons stopped their two canoes.They did not follow.Chingachgook and Uncas started paddling again.The five men went on.They went north, up the lake.翻译第七章：踪迹三天过去了。威廉·亨利堡被烧毁了。法国士兵已经走了。印第安人走了。许多英国士兵、妇女和儿童的尸体躺在地上。傍晚，五个人穿过森林。门罗、邓肯、鹰眼、钦加古和乌卡斯正在寻找科拉和爱丽丝。他们发现了许多英国人的尸体。这五个人又伤心又生气。突然，乌卡斯对其他人喊道：“看！”他手里拿着一小块布。“那是科拉衣服的一块碎片！”门罗说。乌卡斯在一棵树旁的地上发现了脚印。“有三个人和那匹马站在这里，”他说。然后钦加古找到了爱丽丝的项链和科拉裙子的另一块碎片。邓肯接过项链。他笑了。“爱丽丝还活着，”他说。“科拉小姐留下了一条线索，”鹰眼说。“她留下了衣服的碎片。我们可以沿着这条路走。但是我们必须安静地走。马瓜和他们在一起。”“可是已经很晚了。”鹰眼说。“我们要吃点东西。我们今晚就睡在这里。明天我们将跟踪科拉小姐的踪迹。”第二天一大早，鹰眼叫醒了英国军官和莫希干人。那五个人跟着科拉的踪迹。它把他们带到了霍里肯湖。乌卡斯和钦加古在湖边的草地上发现了一只独木舟。五个人上了独木舟。莫希干人沿湖划桨。半小时后，乌卡斯轻声说话了。“烟，”他说。他看着他们面前的一个小岛。“火上冒出的烟。”鹰眼说。“还有两条独木舟。”突然，一些休伦人从岛上的树上跑了出来。他们上了两只独木舟。“他们在跟踪我们，”邓肯说。桨禁食的“不!别划了，钦加古，”鹰眼说。“我要枪毙他们。”他举起了他的长枪。他射击了。第一艘独木舟上的休伦人掉进了湖里。休伦人停下了他们的两只独木舟。他们没有跟着。钦加古和乌卡斯又开始划水。五个人继续往前走。他们向北，沿湖而上。

The Last of the Mohicans by James Fenimore Cooper词汇提示1.enemies 敌人原文Chapter VI: When Will Help Come?Days passed. The French army fired their big guns at Fort William Henry.Many English soldiers were killed.General Munro waited.But General Webb did not send any soldiers.Munro sent Hawk-eye to Fort Edward with a message.General Webb gave Hawk-eye a letter for Munro.The scout started to go back to Fort William Henry.But French soldiers stopped him.They took the letter.They tied Hawk-eye's hands with rope.The next morning, Duncan Heyward was standing by the gates of Fort William Henry.He saw three men coming towards the fort.He went to General Munro.'General Munro,' he said. 'Two French soldiers are at the gates of the fort. Hawk-eye is with them. But when will help come from Fort Edward?'Hawk-eye came into General Munro's room.'General Webb gave me a letter for you,' he said. 'But the French soldiers took it. General Montcalm wants to speak to you. You must go to his camp.'A French officer met Munro and Duncan at the gates of the fort.They went to General Montcalm's tent in the French camp.There were French officers and Indian chiefs in the tent.Then Duncan saw Magua.Magua was fighting for the French!The Huron looked at Duncan and smiled.Montcalm spoke first.He spoke to Munro.'You have fought well , General,' he said. 'But now you must stop fighting.'Montcalm gave a letter to Munro.Munro read it quickly.Then he gave it to Duncan.The letter was from General Webb.The letter said, 'we cannot send any more men. The Indians have killed too many of my soldiers. 'Munro looked at Duncan.They did not speak.Then General Montcalm spoke to Munro.'You and your soldiers must leave Fort William Henry,' he said. 'You can take your guns. But do not take your bullets. Your men, women and children will be safe. But we will burn the fort.'General Munro was unhappy.'We will leave in the morning,' he said.Then he and Duncan went back to the fort.Magua was angry.He spoke to the Huron chiefs'The English will leave the fort. The French will not kill them. But the English are the enemies of the Hurons. We will kill the English!'Three thousand English people - soldiers, women and children - left the fort.They walked past the French soldiers and they walked towards the forest.The English soldiers carried their guns. But they had no bullets.Magua and the Huron s were standing in the forest.They watched Fort William Henry.The English left the fort and walked into the forest.Then two thousand Indians attacked!The English could not fight. They had no bullets in their guns.Many of the English were killed.Alice and Cora saw their father.He was running towards the French camp.He was going to find Montcalm.He was going to ask for help.'Father! Father!' shouted Alice. 'We are here!'But Munro did not hear them. He did not stop.Magua was watching. He ran to Cora.'Will you come with me now?' he said.'Never!' said Cora. 'I will not be your wife.'The Huron looked at her. But he did not speak.Then he turned to Alice. He held Alice's arms.He pulled her towards a horse.'Stop!' shouted Cora. And she ran after them.Magua put Alice on the horse. Then he put Cora on the horse too.The Huron took them along a path towards Lake Horican.翻译第六章：援助何时到来？日子一天天过去。法国军队向威廉·亨利堡发射了大炮。许多英国士兵阵亡。门罗将军等待着。但是韦伯将军没有派出任何士兵。门罗派鹰眼去爱德华堡送信。韦布将军给鹰眼写了一封信给门罗。侦察兵开始返回威廉·亨利堡。但是法国士兵阻止了他。他们把信拿走了。他们用绳子绑住鹰眼的手。第二天早上，邓肯·海沃德站在威廉·亨利堡的大门口。他看见三个人朝堡垒走来。他去找门罗将军。“门罗将军，”他说。“两个法国士兵站在堡垒的门口。鹰眼和他们在一起。可是爱德华堡什么时候会来帮忙呢？”鹰眼走进门罗将军的房间。“韦布将军给了我一封信给你，”他说。“但是法国士兵把它拿走了。蒙特卡姆将军想和你谈谈。你必须到他的营地去。”一名法国军官在堡垒门口遇见了门罗和邓肯。他们去了蒙卡姆将军在法军营地的帐篷。帐篷里有法国军官和印第安酋长。然后邓肯看到了马瓜。马瓜为法国人而战！休伦人看着邓肯，笑了。蒙特卡姆先说。他对门罗说。“你打得很好，将军，”他说。“但现在你必须停止战斗。”蒙卡姆给了门罗一封信。门罗读得很快。然后他把它给了邓肯。这封信是韦布将军写来的。信上说：“我们不能再派人去了。印第安人杀了我太多的士兵。”门罗看着邓肯。他们没有说话。然后，蒙卡姆将军对门罗说：“你和你的士兵必须离开威廉·亨利堡，”他说。“你们可以带上你们的枪。但是不要拿走你的子弹。你的男人，女人和孩子都会安全的。但我们会烧了堡垒。”门罗将军很不高兴。“我们明天早上就走，”他说。然后他和邓肯回到了堡垒。马瓜很生气。他对休伦部落的首领们说了话“英国人会离开堡垒的。法国人不会杀他们的。但英国人是休伦人的敌人。我们要杀死英国人！”3000名英国人——士兵、妇女和儿童——离开了堡垒。他们从法国士兵身边走过，朝森林走去。英国士兵带着他们的枪。但是他们没有子弹。马瓜和休伦人站在森林里。他们守着威廉·亨利堡。英国人离开堡垒，走进森林。然后两千印第安人袭击了！英国人无法战斗。他们的枪里没有子弹。许多英国人被杀。爱丽丝和科拉看到了他们的父亲。他向法军营地跑去。他要去找蒙特卡姆。他打算寻求帮助。“父亲!父亲!”爱丽丝喊道。“我们在这儿！”但是门罗没有听见。他没有停下来。马瓜在看着。他跑向科拉。“你现在愿意跟我走吗？”他说。“从来没有!”科拉说。“我不会做你的妻子。”休伦人看着她。但他没有说话。然后他转向爱丽丝。他抓住爱丽丝的胳膊。他把她拉向一匹马。“停!”科拉喊道。她追着他们跑。玛瓜把爱丽丝放在马上。然后他把科拉也放在马上。休伦人带着他们沿着一条通往霍里肯湖的小路。

The Last of the Mohicans by James Fenimore Cooper词汇提示1.stabbed 捅2.tents 帐篷3.thick fog 浓雾原文Chapter V: Fort William HenryHawk-eye ran from the forest.Chingachgook and Uncas followed him.There was a fight.Hawk-eye, Uncas and Duncan killed four Hurons.Chingachgook jumped on Magua.The Mohicans stabbed Magua with his knife, Magua fell to the ground.Hawk-eye and Duncan went and helped the two women.But Magua was not dead.He got up and ran away.Chingachgook got Uncas ran after him.'Stop.' shouted Hawk-eye. 'You cannot catch him.''Hawk-eye. How did you find us? 'Duncan asked.'We waited at the side of the river, ' said Hawk-eye.'We saw the Hurons take you across the river. Then we followed you.''You saved my life,' said Duncan.Hawk-eye smiled.'I found a Huron's gun,' he said. 'The Hurons were stupid. They left their guns under the trees.'Hawk-eye went back to the trees.He picked up the other guns, found own long gun.'Now we have guns and bullets,' he said. 'We will stay here tonight. Tomorrow we will go to Fort William Henry.Very early the next morning, Hawk-eye woke his friends.He led them across the valley and along a path through the forest.They stopped near a small river.'We will walk in the water, ' said Hawk-eye, 'then Magua will not see our footprints on the ground. 'They walked in the river for an hour.Then they came to some mountains.'Walk quietly now, ' said Hawk-eye.' There are French soldiers here.'They walked to the top of a mountain and looked down.There was Lake Horican!And there was Fort William Henry!Smoke came from fires in the forest.'Look at the fires,' said Hawk-eye. 'There are many Hurons in the forest. They are fighting for the French.''And look to the west,' said Duncan. 'Look at those tents. That is General Montcalm's camp. There are thousands of French soldiers.'Suddenly they heard the sound of guns.'The French are shooting at Fort William Henry,' said Duncan. 'But we must get into the fort.''We are lucky'，said Hawk-eye. Thick fog is coming along the valley. The fog will hide us from the French. Follow me. 'Hawk-eye and the Mohicans started to walk down the mountain.Duncan and the two sisters followed them.At the bottom of the mountain, the fog was very thick.'Be careful!' said Hawk-eye 'There are many French soldiers along this path. Walk quietly!'They followed him through the fog.Suddenly, they heard voices.'Who is there?' said a soldier in French.Duncan replied in French. 'A friend of France!' he said.'Who are you?' shouted the Frenchman.But Duncan and his friends walked away quickly.They went on through the fog.At last, they arrived at the walls of the fort.An English voice shouted from the top of the wall.'The French are here. Shoot! Shoot!''Father, Father! 'Alice shouted. 'It is us! Save your daughters. ''Don't shoot, men!' said the voice of General Munro. 'My daughters are here! Open the gates!'The gates opened. Soldiers came out of the fort.They took everybody inside - Duncan, the young women, Hawk-eye and the Mohicans.But everybody in Fort William Henry was in danger.翻译第五章：威廉·亨利堡鹰眼从森林里跑了出来。钦加古和乌卡斯跟着他。他们打了一架。鹰眼，恩卡斯和邓肯杀了四个休伦人。钦加古扑向马瓜。莫希干人用他的刀刺伤了马瓜，马瓜倒在地上。鹰眼和邓肯去帮助那两个女人。但马瓜并没有死。他站起来跑开了。钦加古克让乌卡斯追他。“停止。” 鹰眼喊道。“你抓不到他的。””鹰眼。你怎么找到我们的？”邓肯问。“我们在河边等着。”鹰眼说。“我们看见休伦人带你过河。然后我们跟着你。”“你救了我的命，”邓肯说。鹰眼笑了。“我找到了一把休伦人的枪，”他说。“休伦人是愚蠢的。他们把枪留在树下了。”鹰眼回到树林里。他捡起了别人的枪，找到了自己的长枪。他说，“现在我们有枪和子弹了。我们今晚就住在这儿。明天我们去威廉·亨利堡。”第二天一大早，鹰眼叫醒了他的朋友们。他领着他们穿过山谷，沿着一条小路穿过森林。他们在一条小河附近停了下来。“我们在水里走，”鹰眼说，“这样马瓜就看不到我们在地上的脚印了。”他们在河里走了一个小时。然后他们来到了一些山。“现在安静地走吧，”鹰眼说。这里有法国士兵。”他们走到山顶往下看。还有霍里肯湖！还有威廉·亨利堡！烟雾来自森林里的火。“看那些火。”鹰眼说。“森林里有很多休伦人。他们在为法国人而战。”“再看看西边，”邓肯说。“看看那些帐篷。那是蒙特卡姆将军的营地。那里有成千上万的法国士兵。”突然，他们听到了枪声。“法国人正在向威廉·亨利堡射击，”邓肯说。“但我们必须进入堡垒。”“我们很幸运。”鹰眼说。“浓雾正沿着山谷飘来。大雾会掩护我们不被法国人发现。跟我来。”鹰眼和莫希干人开始下山。邓肯和两姐妹跟着他们。在山脚下，雾很浓。“小心!”鹰眼说，“这条路上有很多法国士兵。静静地走!”他们在雾中跟着他。突然，他们听到了说话声。“谁在那儿？”一个士兵用法语说。邓肯用法语回答。“法国的朋友！”他说。“你是谁？”法国人喊道。但是邓肯和他的朋友们很快就走开了。他们在雾中继续前进。最后，他们来到了堡垒的城墙前。一个英国人的声音从墙头传来。“法国人来了。开枪!开枪!”“父亲,父亲!”爱丽丝喊道。“是我们！救救你的女儿们吧。”“别开枪，伙计们！”门罗将军的声音说。“我的女儿们在这儿！打开大门！”大门打开了。士兵们从堡垒里出来了。他们把所有人都带了进去——邓肯、年轻的女人们、鹰眼和莫希干人。但威廉·亨利堡的每个人都处于危险之中。

The Last of the Mohicans by James Fenimore Cooper词汇提示1.steep 陡的2.brandy 白兰地原文Chapter IV: I am a Huron ChiefThe Hurons and their prisoners started to walk.Magua walked in front of Duncan, Cora and Alice.The other Hurons walked behind the prisoners.They walked across a valley.Then Magua led them up a steep hill.The land at the top of the hill was flat.Magua sat down under a tree.The Hurons started to eat and drink.Magua shouted to Duncan. 'Send the dark-haired woman to me!'Cora was afraid. She went to Magua.'What do you want?' she asked.'I ama Huron chief,' said Magua. 'I lived twenty summers and twenty winters. I did not see a white man. I was happy! Then a white man came to the forest. He gave me brandy. The drink was bad on me. It made me crazy! My people were angry. I had to go away, I ran away and lived with the Mohawks.''Then the war started,' said Magua. 'The French and the English were fighting each other.The Mohawks were fighting for the English. The Hurons were fighting for the French.I was fighting my own people.''Your father - Munro - was our chief. He told the Mohawks "Do not drink brandy!" But a white man gave me brandy. What did Munro do? He gave orders to his men. They tied me with ropes and they heat me! I will never forget!''But-'said Cora.'Woman!'shouted Magua .He stood up quickly.'You will be my wife! Your sister will go to Fort William Henry. She must tell Munro everything. Then Munro will know. His daughter lives with me Magua.''Never!'said Cora. 'I will not be your wife.'Magua smiled. 'Then you will die,' he said. 'And yourfriends will die too.'Then Magua went towards the other Hurons. He spoke to them.Duncan ran to Cora.'What is wrong?' he asked. 'What did Magua say to you?''It is not important,' said Cora.The Hurons were listening to Magua.Duncan watched them.They were very angry.Suddenly,Magua shouted at the Hurons.They pulled Duncan and the women towards the trees.They tied each prisoner to a tree with rope.Magua stood in front of Cora.He laughed.'What does Munro's daughter say now?' he said. 'Shall I send your sister to your father? Will you follow me to the Great Lakes and live with me?'Cora looked at her sister.'Alice,'said Cora. 'I must go with Magua and be his wife. Then you and Duncan will live.''No!'shouted Duncan. 'Never!''No,no, no!' said Alice.'Then die!' shouted Magua.He threw his knife at Alice.The knifecut off some of her hair.Ithit the tree above her head.Duncan shouted angrily.The Hurons had tied Duncan to a tree.But he pulled the rope and it broke.He jumped on a Huron and they fought.The Huron had a knife.He was going to kill Duncan.Suddenly a gun fired and the Huron fell dead.翻译 第四章：我是休伦酋长休伦人和他们的俘虏开始行走。玛瓜走在邓肯、科拉和爱丽丝的前面。其他休伦人走在囚犯的后面。他们走过一个山谷。然后马瓜带他们上了一座陡峭的小山。山顶的土地是平坦的。马瓜坐在树下。休伦人开始吃喝。马瓜对邓肯喊道。“把那个黑发女人给我送来！”科拉很害怕。她去了马瓜。“你想干什么？”她问。“我是休伦族的首领，”马瓜说。“我活了二十个夏天和二十个冬天。我没有看到一个白人。我很高兴！然后一个白人来到森林里。他给了我白兰地。这酒对我不好。我都快疯了！我的人民很生气。我不得不离开，我逃跑了，和莫霍克人住在一起。”“然后战争开始了，”马瓜说。“法国人和英国人在互相厮杀。莫霍克人为英国人而战。休伦人为法国人而战。我是在和自己人作战。”“你父亲——门罗——是我们的首领。他告诉莫霍克人“不要喝白兰地！”但一个白人给了我白兰地。门罗做了什么？他向部下下达命令。他们用绳子把我绑起来，然后加热我！我永远不会忘记！”“可是——”科拉说。“女人!”马瓜喊道。他迅速站了起来。“你将成为我的妻子！你妹妹会去威廉·亨利堡。她必须把一切都告诉门罗。那门罗就会知道了。他的女儿和我住在一起，马瓜。”“从来没有!”科拉说。“我不会做你的妻子。”马褂笑了。“那你就死定了，”他说。“你的朋友也会死的。”于是玛瓜去找其他休伦人。他对他们说话。邓肯跑向科拉。“怎么了?”他问。“马瓜对你说了什么？”“这不重要，”科拉说。休伦人在听玛瓜的话。邓肯看着他们。他们非常生气。突然，马瓜对休伦人大喊大叫。他们把邓肯和妇女们拉向树林。他们用绳子把每个囚犯绑在树上。马瓜站在科拉面前。他笑了。“门罗的女儿现在说什么？”他说。“要我把你妹妹送到你父亲那里去吗？你愿意跟我去五大湖，和我一起生活吗？”科拉看着她的妹妹。“爱丽丝，”科拉说。“我必须和马瓜一起去，做他的妻子。这样你和邓肯就能活下来。”“不!”邓肯喊道。“从来没有!”“不，不，不！”爱丽丝说。“那么死去!”马瓜喊道。他把刀扔向爱丽丝。刀子剪掉了她的一些头发。它击中了她头顶上的树。邓肯生气地喊道。休伦人把邓肯绑在一棵树上。但他一拉绳子就断了。他跳到一个休伦人身上，他们打了起来。休伦人有一把刀。他要杀了邓肯。突然一声枪响，休伦人倒地身亡。

The Last of the Mohicans by James Fenimore Cooper词汇提示1.bullets 子弹2.guards 卫兵3.prisoners 囚犯原文Chapter III: The Fight at Glenn's FallsHawk-eye woke Duncan early the next morning.'We must go,' he said. 'I will get the canoe. Wake Miss Cora and Miss Alice. But do not make any noise.'Duncan went to the back of the cave.'Cora. Alice,' he said quietly. 'Wake up.'Suddenly there were shouts and cries outside.Duncan ran to the front of the cave.The sound of guns came from the forest.There were many Indians on the other side of the river.'Hurons!' thought Duncan.Then Duncan saw Hawk-eye.The scout was shooting from the flat rock.Duncan saw a Huron fall into the rushing water.Then the other Hurons ran back into the forest.Hawk-eye came back into the cave.'They have gone,' he said.'Will they come back?' asked Duncan.'Yes, they will come back,' replied Hawk-eye. 'Miss Cora and Miss Alice must stay herein the cave. We will go to the rocks and wait for the Hurons.'Duncan,Hawk-eye, Uncas and Chingachgook sat with their guns.They sat behind some rocks near the waterfall.They waited. Minutes passed. Then an hour passed.Suddenly they heard the wild cries of the Hurons again.Four Indians ran across the flat rock towards the cave.Chingachgook and Uncas fired their guns.The first two Hurons fell to the ground.The third Huron jumped on Hawk-eye.Each man had a knife.But Hawk-eye was stronger than the Huron.He killed the Huron with his knife.The fourth Huron fought with Duncan.Uncas ran to help the officer.The young Mohican killed the Huron.Then Uncas and Duncan ran back to the rocks.The Huron son the other side of the river started to shoot again.And Chingachgook shot at them.The shooting went on and on.Rocks and trees near the cave were broken in a hundred places.ButHawk-eye and his friends were not hurt.And Cora and Alice ,were safe in the cave.Hawk-eye saw a Huron in a tree on the other side of the river.The scout lifted his long gun and fired.There was a cry and the Indian fell from the tree.'I have no more bullets,' said Hawk-eye. 'Uncas! Go to the canoe. There are some bullets in the canoe.'Uncas ran quickly across the flat rock.But he was too late.A Huron was pushing the canoe across the river!Duncan,Hawk-eye and the two Mohicans went back to the cave.'What can we do now?' asked Duncan.Hawk-eye thought for a few minutes.'There will be guards on the paths,' he said. 'The Hurons will watch every path. We must swim. We must jump into the river. The rushing water will take us past the Hurons.'The scout looked at Cora and Alice.'We cannot swim,' said Cora. 'Alice and I will stay here. Go to General Munro at Fort William Henry. General Munro must send soldiers.'Chingachgook, Uncas and Hawk-eye talked quietly together.Then Chingachgook ran out of the cave and jumped into the river.A moment later, Hawk-eye put down his long gun and followed Cora looked at Uncas.'Go with them,' she said.'I will stay,' said the young Mohican.'No!' said Cora. 'Please, Uncas. Go with them!'Uncas was unhappy. But he jumped into the water too.Cora looked at Duncan.'I am going to stay,' said Duncan.He looked at Alice. 'I cannot leave you.'There were shouts and cries from the Hurons on the flat rock.Duncan looked out of the cave.The Hurons were looking behind the rocks near the waterfall.'They are looking for us,' thought Duncan.He went quickly back into the cave.'Our friends will bring help soon,' he said to Cora and Alice.Cora was afraid. Her face was white. She cried out.Duncan turned and he saw the terrible face of Magua!'Where are the Mohicans?' asked Magua. 'Where is the scout, Hawk-eye – The Long Gun?'Suddenly,the cave was full of Hurons.One of them picked up Hawk-eye's gun.'They have gone,' said Duncan. 'They will bring help soon.'The Hurons were angry.They were going to kill their prisoners.But Magua spoke to them, quickly and quietly.Then the Hurons took Duncan, Cora and Alice to the flat rock.One of the Hurons brought the canoe.'Get into the canoe!' Magua said.Duncan and the sisters got into the canoe.Magua and the Hurons took them across the river.The prisoners got out of the canoe on the other side of the river.Magua and five Hurons stayed with them.The other Hurons walked away into the forest.翻译第三章：格伦瀑布之战第二天一早，鹰眼叫醒了邓肯。“我们得走了，”他说。“我去拿独木舟。叫醒科拉小姐和爱丽丝小姐。但是不要出声。”邓肯走到山洞的后面。“科拉。爱丽丝，”他平静地说。“醒来”。突然，外面响起了喊叫声。邓肯跑到山洞前面。枪声从森林里传来。河的对岸有许多印第安人。“休伦人!”邓肯想。然后邓肯看到了鹰眼。侦察兵正从平坦的岩石上射击。邓肯看到一个休伦人掉进了湍急的水中。然后其他休伦人跑回了森林。鹰眼回到了山洞里。“他们走了，”他说。“他们会回来吗？”邓肯问。“是的，他们会回来的。”鹰眼回答。“科拉小姐和爱丽丝小姐必须呆在洞里。我们要到岩石那里去，等候休伦人。”邓肯、鹰眼、乌卡斯和钦加古拿着枪坐在那里。他们坐在瀑布附近的岩石后面。他们等待着。几分钟过去了。然后一个小时过去了。突然，他们又听到休伦人的狂叫。四个印第安人穿过平坦的岩石朝山洞跑去。钦加古和昂卡斯开了枪。头两个休伦人倒在地上。第三个休伦人跳上了鹰眼。每个人都有一把刀。但鹰眼比休伦人强壮。他用刀杀了休伦人。第四个休伦人和邓肯打架。乌卡斯跑过去帮助长官。年轻的莫希干人杀了休伦人。然后，恩卡斯和邓肯跑回岩石旁。河对岸的休伦人又开始射击了。钦加古朝他们开枪。枪声不停地响着。洞穴附近的岩石和树木有一百处被破坏。但是鹰眼和他的朋友们没有受伤。科拉和爱丽丝在山洞里很安全。鹰眼在河对岸的一棵树上看到一个休伦人。侦察员举起长枪开了枪。一声喊叫，印第安人从树上摔了下来。“我没有子弹了。”鹰眼说。“乌卡斯!到独木舟那儿去。独木舟里有些子弹。”乌卡斯飞快地跑过平坦的岩石。但是他来得太晚了。一个休伦人正推着独木舟过河！邓肯、鹰眼和两个莫希干人回到了山洞。“我们现在该怎么办呢？”邓肯问。鹰眼想了几分钟。“路上会有警卫，”他说。“休伦人会监视每一条路。我们必须游泳。我们必须跳进河里。急流必带我们经过休伦人。”侦察员看了看科拉和爱丽丝。“我们不会游泳，”科拉说。“爱丽丝和我将留在这里。去找威廉·亨利堡的门罗将军。门罗将军必须派士兵来。”钦加古、乌卡斯和鹰眼静静地在一起交谈。然后，钦加古跑出洞穴，跳进河里。过了一会儿，鹰眼放下他的长枪，跟着科拉。“跟他们去吧，”她说。“我要留下来，”年轻的莫希干人说。“不!”科拉说。“求求了,乌卡斯。跟他们走吧！”乌卡斯很不高兴。但是他也跳进了水里。科拉看着邓肯。“我要留下来，”邓肯说。他看着爱丽丝。“我不能离开你。”休伦人在平坦的岩石上叫喊着。邓肯向洞外望去。休伦人正在瀑布附近的岩石后面张望。“他们在找我们，”邓肯想。他迅速回到山洞里。“我们的朋友很快就会来帮忙的。”他对科拉和爱丽丝说。科拉很害怕。她脸色苍白。她大声叫道。邓肯转过身，看到了马瓜可怕的脸！“莫希干人在哪儿？”玛瓜问。“侦察员在哪儿，鹰眼——长枪？”突然，洞穴里挤满了休伦人。其中一个拿起了鹰眼的枪。“他们走了，”邓肯说。“他们很快就会带来帮助。”休伦人很生气。他们要杀死他们的囚犯。但马瓜对他们说话，又快又轻。然后休伦一家把邓肯、科拉和爱丽丝带到那块平坦的岩石上。一个休伦人带来了独木舟。“上独木舟去！”马瓜说。邓肯和姐妹们上了独木舟。马瓜和休伦人带他们过河。囚犯们在河的另一边下了独木舟。马瓜和五个休伦人与他们同住。其他休伦人走到森林里去了。

Jesuit missionaries from Sainte-Marie among the Hurons were ritually tortured and killed on various dates between 1642-49 in Canada, in what is now southern Ontario, and in upstate New York, during the warfare between the Iroquioan tribes the Mohawk and the Huron. They have subsequently been canonized and venerated as the Canadian or North American martyrs by the Catholic Church (René Goupil, Isaac Jogues, Jean de Lalande, Antoine Daniel, Jean de Brébeuf, Gabriel Lalemant, Charles Garnier, Noël Chabanel). Check out the YouTube version of this episode at https://youtu.be/pkUWJGD3HXE which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Canadian Martyrs books at https://amzn.to/4aLMl89 Jesuit books available at https://amzn.to/3vttWgG New France books at https://amzn.to/43IZrjw Ignatius of Loyola books at https://amzn.to/3VvdwiD ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORY OF NORTH AMERICA podcast: www.parthenonpodcast.com/history-of-north-america Mark's TIMELINE Video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credit: Saint of the Day podcast with Mike Roberts (episode243: 19oct2023 Saints John Brebeuf And Isaac Jogues And Companions) Covenant Catholic Radio. Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Pope Francis (1936-25) was a Jesuit, a religious Order that sent Priests to North America on a mission to evangelize the natives. Hurons, Algonquins, and Mohawk Iroquois clashed in Northeastern North America during the 1630s. Check out the YouTube version of this episode at https://youtu.be/dTScCOAwuUo which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Black Robe novel by Brian Moore available at https://amzn.to/48d10Y2 Black Robe movie available at https://amzn.to/4alI8YD ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORICAL JESUS podcast is available at: https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's Books: https://amzn.to/3k8 Podcaster Steve Guerra invited me on his show Beyond the Big Screen to discuss the movie BLACK ROBE, set in New France during the year 1634. (2E271)See omnystudio.com/listener for privacy information.

What can an obscure creation myth from the The Hurons teach us about our current reality? A lot. Little toad good. Big toad bad. Intro Are They Real MGR ProductionsOutro The Sixth Sense Danijel ZamboSupport the show Venmo @AFBpodastTikTok @aliensforbeginnerIG @aliensforbeginnerspodX @AFBPodcastalso find me on Youtube, Threads, Substack, FB

Hurons, Algonquins, and Mohawk Iroquois are featured in the film BLACK ROBE, set in Northeastern North America during the 1630s. Mark joins Steve Guerra on his show Beyond the Big Screen to continuing discussing this fascinating epoch. Check out the YouTube version of this episode at https://youtu.be/dTScCOAwuUo which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Black Robe novel by Brian Moore available at https://amzn.to/48d10Y2 Black Robe movie available at https://amzn.to/4alI8YD ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel at : https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Books: https://amzn.to/3k8qrGM See omnystudio.com/listener for privacy information.

Full Text of ReadingsMemorial of Saints John de Brébeuf and Isaac Jogues, Priests, and Companions, Martyrs Lectionary: 472The Saint of the day is Saints Isaac Jogues, Jean de Brbeuf, and CompanionsSaints Isaac Jogues, Jean de Brébeuf, and Companions' Story Isaac Jogues and his companions were the first martyrs of the North American continent officially recognized by the Church. As a young Jesuit, Isaac Jogues, a man of learning and culture, taught literature in France. He gave up that career to work among the Huron Indians in the New World, and in 1636, he and his companions, under the leadership of Jean de Brébeuf, arrived in Quebec. The Hurons were constantly warred upon by the Iroquois, and in a few years Father Jogues was captured by the Iroquois and imprisoned for 13 months. His letters and journals tell how he and his companions were led from village to village, how they were beaten, tortured, and forced to watch as their Huron converts were mangled and killed. An unexpected chance for escape came to Isaac Jogues through the Dutch, and he returned to France, bearing the marks of his sufferings. Several fingers had been cut, chewed, or burnt off. Pope Urban VIII gave him permission to offer Mass with his mutilated hands: “It would be shameful that a martyr of Christ not be allowed to drink the Blood of Christ.” Welcomed home as a hero, Father Jogues might have sat back, thanked God for his safe return, and died peacefully in his homeland. But his zeal led him back once more to the fulfillment of his dreams. In a few months he sailed for his missions among the Hurons. In 1646, he and Jean de Lalande, who had offered his services to the missioners, set out for Iroquois country in the belief that a recently signed peace treaty would be observed. They were captured by a Mohawk war party, and on October 18, Father Jogues was tomahawked and beheaded. Jean de Lalande was killed the next day at Ossernenon, a village near Albany, New York. The first of the Jesuit missionaries to be martyred was René Goupil who with Lalande, had offered his services as an oblate. He was tortured along with Isaac Jogues in 1642, and was tomahawked for having made the sign of the cross on the brow of some children. Father Anthony Daniel, working among Hurons who were gradually becoming Christian, was killed by Iroquois on July 4, 1648. His body was thrown into his chapel, which was set on fire. Jean de Brébeuf was a French Jesuit who came to Canada at the age of 32 and labored there for 24 years. He went back to France when the English captured Quebec in 1629 and expelled the Jesuits, but returned to his missions four years later. Although medicine men blamed the Jesuits for a smallpox epidemic among the Hurons, Jean remained with them. He composed catechisms and a dictionary in Huron, and saw 7,000 converted before his death in 1649. Having been captured by the Iroquois at Sainte Marie, near Georgian Bay, Canada, Father Brébeuf died after four hours of extreme torture. Gabriel Lalemant had taken a fourth vow—to sacrifice his life for the Native Americans. He was horribly tortured to death along with Father Brébeuf. Father Charles Garnier was shot to death in 1649 as he baptized children and catechumens during an Iroquois attack. Father Noel Chabanel also was killed in 1649, before he could answer his recall to France. He had found it exceedingly hard to adapt to mission life. He could not learn the language, and the food and life of the Indians revolted him, plus he suffered spiritual dryness during his whole stay in Canada. Yet he made a vow to remain in his mission until death. These eight Jesuit martyrs of North America were canonized in 1930. Reflection Faith and heroism planted belief in Christ's cross deep in our land. The Church in North America sprang from the blood of martyrs, as has been true in so many places. The ministry and sacrifices of these saints challenges each of us, causing us to ask just how deep is our faith and how strong our desire to serve even in the face of death. Saints Isaac Jogues, Jean de Brébeuf, and Companions are the Patron Saints of: North AmericaNorway Saint of the Day, Copyright Franciscan Media

Preached by Fr. Eric Nicolai at Kintore College, Toronto, September 25, 2024. Today we evoke the courage and resilience of these men and women who came to evangelize the New World: Jean de Brebeuf and Isaac Jogues. They arrived in Quebec after a treacherous journey from France. They travelled to Georgian Bay and established a community among the Hurons. Music: 'Undertow' by Scott Buckley - released under CC-BY 4.0. www.scottbuckley.com

Various Native American tribes, including the Iroquois, Osage, Tuscaroras, Hurons, and Omahas, have oral traditions about ancient giants who once inhabited their ancestral lands². These legends often describe these giants as powerful beings who roamed the territories long before recorded history.

Eight Jesuit missionaries from Sainte-Marie among the Hurons were ritually tortured and killed on various dates between 1642-49 in Canada, in what is now southern Ontario, and in upstate New York, during the warfare between the Iroquioan tribes the Mohawk and the Huron. They have subsequently been canonized and venerated as the Canadian martyrs by the Catholic Church (René Goupil, Isaac Jogues, Jean de Lalande, Antoine Daniel, Jean de Brébeuf, Gabriel Lalemant, Charles Garnier, Noël Chabanel).  Check out the YouTube version of this episode at https://youtu.be/pkUWJGD3HXE which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams.  Canadian Martyrs books at https://amzn.to/4aLMl89  Jesuit books available at https://amzn.to/3vttWgG New France books at https://amzn.to/43IZrjw Ignatius of Loyola books at https://amzn.to/3VvdwiD   THANKS for the many wonderful comments, messages, ratings and reviews. All of them are regularly posted for your reading pleasure on https://patreon.com/markvinet where you can also get exclusive access to Bonus episodes, Ad-Free content, Extra materials, and an eBook Welcome Gift when joining our growing community on Patreon or Donate on PayPal at https://bit.ly/3cx9OOL and receive an eBook GIFT. SUPPORT this series by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at no extra charge to you). It costs you nothing to shop using this FREE store entry link and by doing so encourages & helps us create more quality content. Thanks! Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus                                                            Mark's TIMELINE video channel at https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Instagram: https://www.instagram.com/denarynovels Twitter: https://twitter.com/MarkVinet_HNA  Facebook: https://www.facebook.com/mark.vinet.9 YouTube Podcast Playlist: https://www.bit.ly/34tBizu Podcast: https://parthenonpodcast.com/history-of-north-america TikTok: https://tiktok.com/@historyofnorthamerica Books: https://amzn.to/3j0dAFH                                                                              Linktree: https://linktr.ee/WadeOrganization                                                                  Audio Credit: Saint of the Day podcast with Mike Roberts (episode243: 19oct2023 Saints John Brebeuf And Isaac Jogues And Companions) Covenant Catholic Radio. Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Hurons, Algonquins, and Mohawk Iroquois are featured in the film BLACK ROBE, set in Northeastern North America during the 1630s. Mark joins Steve Guerra on his show Beyond the Big Screen to continuing discussing this fascinating epoch. Check out the YouTube version of this episode at https://youtu.be/dTScCOAwuUo which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams.  Black Robe novel by Brian Moore available at https://amzn.to/48d10Y2  Black Robe movie available at https://amzn.to/4alI8YD   THANKS for the many wonderful comments, messages, ratings and reviews. All of them are regularly posted for your reading pleasure on https://patreon.com/markvinet where you can also get exclusive access to Bonus episodes, Ad-Free content, Extra materials, and an eBook Welcome Gift when joining our growing community on Patreon or Donate on PayPal at https://bit.ly/3cx9OOL and receive an eBook GIFT. SUPPORT this series by enjoying a wide-range of useful & FUN Gadgets at https://twitter.com/GadgetzGuy and/or by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3k8qrGM (Amazon gives us credit at no extra charge to you). It costs you nothing to shop using this FREE store entry link and by doing so encourages & helps us create more quality content. Thanks! Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus                                                            Mark's TIMELINE video channel at https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Instagram: https://www.instagram.com/denarynovels Twitter: https://twitter.com/MarkVinet_HNA  Facebook: https://www.facebook.com/mark.vinet.9 YouTube Podcast Playlist: https://www.bit.ly/34tBizu Podcast: https://parthenonpodcast.com/history-of-north-america TikTok: https://tiktok.com/@historyofnorthamerica Books: https://amzn.to/3k8qrGM                                                                              Linktree: https://linktr.ee/WadeOrganization See omnystudio.com/listener for privacy information.

The goal of this "high altitude" episode is to establish a framework for forthcoming episodes covering the period between roughly 1640 and 1670. We look at the geopolitical landscape in the territories of today's northeastern United States and eastern Canada in the middle 17th century. The key players are the European settlers - English, French, Dutch, and Swedish - and the most important Indian nations - the Susquehannocks, the Five Nations of the Iroquois Confederacy, the Leni Lenapes, and the Hurons. They fiercely competed over the trade in fur, from the European point of view, and manufactured consumer products and weapons, from the Indian point of view. There would be blood. Subscribe by email X (Twitter): @TheHistoryOfTh2 Facebook: The History of the Americans Podcast Selected references for this episode Eric Jay Dolin, Fur, Fortune, and Empire: The Epic History of the Fur Trade in America Bernard Bailyn, The Barbarous Years: The Peopling of British North America--The Conflict of Civilizations, 1600-1675 Francis Jennings, "Glory, Death, and Transfiguration: The Susquehannock Indians in the Seventeenth Century," Proceedings of the American Philosophic Society, February 1968

Full Text of ReadingsMemorial of Saints John de Brébeuf and Isaac Jogues, Priests, and Companions, Martyrs Lectionary: 470The Saint of the day is Saints Isaac Jogues, Jean de Brbeuf, and CompanionsSaints Isaac Jogues, Jean de Brébeuf, and Companions' Story Isaac Jogues and his companions were the first martyrs of the North American continent officially recognized by the Church. As a young Jesuit, Isaac Jogues, a man of learning and culture, taught literature in France. He gave up that career to work among the Huron Indians in the New World, and in 1636, he and his companions, under the leadership of Jean de Brébeuf, arrived in Quebec. The Hurons were constantly warred upon by the Iroquois, and in a few years Father Jogues was captured by the Iroquois and imprisoned for 13 months. His letters and journals tell how he and his companions were led from village to village, how they were beaten, tortured, and forced to watch as their Huron converts were mangled and killed. An unexpected chance for escape came to Isaac Jogues through the Dutch, and he returned to France, bearing the marks of his sufferings. Several fingers had been cut, chewed, or burnt off. Pope Urban VIII gave him permission to offer Mass with his mutilated hands: “It would be shameful that a martyr of Christ not be allowed to drink the Blood of Christ.” Welcomed home as a hero, Father Jogues might have sat back, thanked God for his safe return, and died peacefully in his homeland. But his zeal led him back once more to the fulfillment of his dreams. In a few months he sailed for his missions among the Hurons. In 1646, he and Jean de Lalande, who had offered his services to the missioners, set out for Iroquois country in the belief that a recently signed peace treaty would be observed. They were captured by a Mohawk war party, and on October 18, Father Jogues was tomahawked and beheaded. Jean de Lalande was killed the next day at Ossernenon, a village near Albany, New York. The first of the Jesuit missionaries to be martyred was René Goupil who with Lalande, had offered his services as an oblate. He was tortured along with Isaac Jogues in 1642, and was tomahawked for having made the sign of the cross on the brow of some children. Father Anthony Daniel, working among Hurons who were gradually becoming Christian, was killed by Iroquois on July 4, 1648. His body was thrown into his chapel, which was set on fire. Jean de Brébeuf was a French Jesuit who came to Canada at the age of 32 and labored there for 24 years. He went back to France when the English captured Quebec in 1629 and expelled the Jesuits, but returned to his missions four years later. Although medicine men blamed the Jesuits for a smallpox epidemic among the Hurons, Jean remained with them. He composed catechisms and a dictionary in Huron, and saw 7,000 converted before his death in 1649. Having been captured by the Iroquois at Sainte Marie, near Georgian Bay, Canada, Father Brébeuf died after four hours of extreme torture. Gabriel Lalemant had taken a fourth vow—to sacrifice his life for the Native Americans. He was horribly tortured to death along with Father Brébeuf. Father Charles Garnier was shot to death in 1649 as he baptized children and catechumens during an Iroquois attack. Father Noel Chabanel also was killed in 1649, before he could answer his recall to France. He had found it exceedingly hard to adapt to mission life. He could not learn the language, and the food and life of the Indians revolted him, plus he suffered spiritual dryness during his whole stay in Canada. Yet he made a vow to remain in his mission until death. These eight Jesuit martyrs of North America were canonized in 1930. Reflection Faith and heroism planted belief in Christ's cross deep in our land. The Church in North America sprang from the blood of martyrs, as has been true in so many places. The ministry and sacrifices of these saints challenges each of us, causing us to ask just how deep is our faith and how strong our desire to serve even in the face of death. Saints Isaac Jogues, Jean de Brébeuf, and Companions are the Patron Saints of: North AmericaNorway Saint of the Day, Copyright Franciscan Media

Thursday of the 28th Week in Ordinary Time Memorial of Saints Isaac Jogue and Jean de Brébeuf and companions, the North American martyrs; Isaac Jogues and Jean de Brébeuf arrived in Quebed in 1636 to work among the Huron Indians; Jogues was captured by the Iroquois and escaped, but returned; in 1646 he was tomahawked and beheaded by a Mohawk war party; Jean de Brébeuf worked among the Hurons for 24 years, composing a catechism and a dictionary, and seeing 7,000 converted; he died after four hours of extreme torture by the Iroquois Office of Readings and Morning Prayer for 10/19/23 Gospel: Luke 11:47-54

In 1615, Samuel de Champlain journeyed by canoe up the Ottawa River, through Lake Nipissing, and down Georgian Bay to the heart of the Huron country, near Lake Simcoe. During these journeys Champlain aided the indigenous Hurons in battles against the Iroquois Confederacy. As a result, the Iroquois became mortal enemies of the French. Check out the YouTube version of this episode at https://youtu.be/f0lkE_iZy5c which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Champlain's Dream by D.H. Fischer available at https://amzn.to/3GGi8Kz   Samuel de Champlain books available at https://amzn.to/40Ty6ck New France books available at https://amzn.to/3nXKYzy  LibriVox available for Free at https://amzn.to/3E8a5EE  Thanks for the many wonderful comments, messages, ratings and reviews. All of them are regularly posted for your reading pleasure on https://patreon.com/markvinet where you can also get exclusive access to Bonus episodes, Ad-Free content, Extra materials, and an eBook Welcome Gift when joining our growing community on Patreon or Donate on PayPal at https://bit.ly/3cx9OOL and receive an eBook GIFT. Support this series by enjoying a wide-range of useful & FUN Gadgets at https://twitter.com/GadgetzGuy and/or by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3k8qrGM (Amazon gives us credit at no extra charge to you). It costs you nothing to shop using this FREE store entry link and by doing so encourages & helps us create more quality content. Thanks! Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus                                                            Mark's TIMELINE video channel at https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Instagram: https://www.instagram.com/denarynovels Twitter: https://twitter.com/TIMELINEchannel Facebook: https://www.facebook.com/mark.vinet.9 YouTube Podcast Playlist: https://www.bit.ly/34tBizu Podcast: https://parthenonpodcast.com/history-of-north-america TikTok: https://tiktok.com/@historyofnorthamerica Books: https://amzn.to/3k8qrGM Linktree: https://linktr.ee/WadeOrganization                                                            LibriVox: Founder of New France-A Chronicle of Champlain by C.W. Colby, read by K. McAsh. See omnystudio.com/listener for privacy information.

Free Family Tree Templates and Worksheets and a 30 minute genealogy consultation https://tinyurl.com/3bdk2seh In this insightful and educational YouTube video, Family Historian Brian Nash sist down with Marc Bastarache, an 11th generation Acadian, to learn about how learning his family history shaped his worldview. Marc's ancestors have a fascinating history, having been originally from outside Port Royal in Acadie (modern day Nova Scotia) before being deported to South Carolina. Despite this, they managed to escape and embark on a journey that saw them walk to Lake Ontario, get captured by the Hurons, and eventually escape and travel by canoe to be reunited with their families in refugee camps. The Acadians have a rich and diverse cultural heritage, with roots that can be traced back to 17th century France. Over time, the Acadians have developed their own unique language, music, and traditions, which have been passed down through generations. They have a deep connection to the land and their communities, and their culture has been shaped by their experiences as a displaced people. Through his own research, Marc rediscovered this distinct Acadian unique culture and gained a deeper understanding of his own heritage. In this video, he shares how his story and that of his Ancestors are intertwined and how the knowledge of your family history can impact your whole perspective on life while providing a valuable and personal insight into the past. Whether you're an Acadian, or simply interested in genealogy and history, this video is sure to be both informative and entertaining. So don't miss out on this opportunity to learn about the power of knowing your family history, the rich cultural heritage of the Acadians, and how it can shape your worldview. As a Genealogist Brian focuses on the people, places, and events that make up the people's family stories. Brian is a Genealogist who started working on his own family tree over 30 years ago and has been able to trace one family line back to as early as 950 AD. Brian traces his own family from Scotland and Ireland to the New World where they wound up in Newfoundland and Nova Scotia in the 18th and 19th Century in some cases fleeing their homelands due to the Highland Clearances in Scotland or the Potato Blight in Ireland in others taking their Expertise and Coal Miners from Scotland to Cape Breton or their Mercantile and Manufacturing Skills from Ireland to the streets of Halifax Brian has been a member of; The Genealogical Association of Nova Scotia, The Scottish Genealogical Society, and the Prince Edward Island Genealogical Society. Brian currently resides in Prince Edward Island Canada with his family. Check out these other videos that might interest you Make Your Family Tree Come To Life with This Free Genealogy Website - https://youtu.be/t-Q91lKwmTA 5 Tips for Growing Your Family Tree in 2023 - https://youtu.be/k75po54JX9w Genealogist Evaluates Family Tree DNA Test Results - https://youtu.be/JlBqTZsl6w0 Genealogy Resources Play List - https://youtube.com/playlist?list=PL-xa8qK5xPzJiMpji0678sj7SFzYxWvGv Support the Channel - Buy Brian a Coffee https://www.buymeacoffee.com/HowWeGothere Email Brian - info@howegothere.ca Listen to the How We Got Here Podcast on Spotify - https://open.spotify.com/show/0WJo0xg...​ Facebook Page - https://www.facebook.com/HWGHPodcaster​ Twitter - https://twitter.com/HowWeGotHere2 Music Clips Used LIVE FROM THE COOK SHACK - THE STRAY BIRDS - "St. Anne's Reel" by Youtuber Banjo Gal https://www.youtube.com/watch?v=U3XUzdlOoUk --- Send in a voice message: https://podcasters.spotify.com/pod/show/how-we-got-here/message

Champlain's adventures fighting with the Hurons against the Iroquois.

It has been the source of abundance for thousands of years. How do we use it?Referenceshttps://www.history.com/topics/native-american-history/french-and-indian-warhttps://www.battlefields.org/learn/articles/french-and-indian-war-1754-1763-causes-and-outbreakhttps://en.wikipedia.org/wiki/William_Trenthttps://en.wikipedia.org/wiki/George_Croghan​​https://www.merriam-webster.com/dictionary/sachem​​https://en.wikipedia.org/wiki/Six_Nations_land_cessionshttp://treatiesportal.unl.edu/earlytreaties/treaty.00001.htmlVenables, Robert W. (2004). American Indian History, Five Centuries of Conflict & Coexistence. Volume I: Conquest of a Continent, 1492-1783. Clear Light Publishers, Santa Fe, New Mexico. https://delawaretribe.org/blog/2013/06/26/language/https://en.wikipedia.org/wiki/Ohio_Riverhttps://www150.statcan.gc.ca/n1/pub/98-187-x/4151278-eng.htmSound Effects413241__krishmeister__basic-drums-110-bpm396941__kvgarlic__summerrosiclare4100hzohioriverkilldeerandboatjune19th2017Alouette, gentille alouette - Comptine avec gestes pour enfants et bébés (avec les paroles)Support the show

Full Text of ReadingsMemorial of Saints John de Brébeuf and Isaac Jogues, Priests, and Companions, Martyrs Lectionary: 475All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saints Isaac Jogues, Jean de Brbeuf, and CompanionsIsaac Jogues and his companions were the first martyrs of the North American continent officially recognized by the Church. As a young Jesuit, Isaac Jogues, a man of learning and culture, taught literature in France. He gave up that career to work among the Huron Indians in the New World, and in 1636, he and his companions, under the leadership of Jean de Brébeuf, arrived in Quebec. The Hurons were constantly warred upon by the Iroquois, and in a few years Father Jogues was captured by the Iroquois and imprisoned for 13 months. His letters and journals tell how he and his companions were led from village to village, how they were beaten, tortured, and forced to watch as their Huron converts were mangled and killed. An unexpected chance for escape came to Isaac Jogues through the Dutch, and he returned to France, bearing the marks of his sufferings. Several fingers had been cut, chewed, or burnt off. Pope Urban VIII gave him permission to offer Mass with his mutilated hands: “It would be shameful that a martyr of Christ not be allowed to drink the Blood of Christ.” Welcomed home as a hero, Father Jogues might have sat back, thanked God for his safe return, and died peacefully in his homeland. But his zeal led him back once more to the fulfillment of his dreams. In a few months he sailed for his missions among the Hurons. In 1646, he and Jean de Lalande, who had offered his services to the missioners, set out for Iroquois country in the belief that a recently signed peace treaty would be observed. They were captured by a Mohawk war party, and on October 18, Father Jogues was tomahawked and beheaded. Jean de Lalande was killed the next day at Ossernenon, a village near Albany, New York. The first of the Jesuit missionaries to be martyred was René Goupil who with Lalande, had offered his services as an oblate. He was tortured along with Isaac Jogues in 1642, and was tomahawked for having made the sign of the cross on the brow of some children. Father Anthony Daniel, working among Hurons who were gradually becoming Christian, was killed by Iroquois on July 4, 1648. His body was thrown into his chapel, which was set on fire. Jean de Brébeuf was a French Jesuit who came to Canada at the age of 32 and labored there for 24 years. He went back to France when the English captured Quebec in 1629 and expelled the Jesuits, but returned to his missions four years later. Although medicine men blamed the Jesuits for a smallpox epidemic among the Hurons, Jean remained with them. He composed catechisms and a dictionary in Huron, and saw 7,000 converted before his death in 1649. Having been captured by the Iroquois at Sainte Marie, near Georgian Bay, Canada, Father Brébeuf died after four hours of extreme torture. Gabriel Lalemant had taken a fourth vow—to sacrifice his life for the Native Americans. He was horribly tortured to death along with Father Brébeuf. Father Charles Garnier was shot to death in 1649 as he baptized children and catechumens during an Iroquois attack. Father Noel Chabanel also was killed in 1649, before he could answer his recall to France. He had found it exceedingly hard to adapt to mission life. He could not learn the language, and the food and life of the Indians revolted him, plus he suffered spiritual dryness during his whole stay in Canada. Yet he made a vow to remain in his mission until death. These eight Jesuit martyrs of North America were canonized in 1930. Reflection Faith and heroism planted belief in Christ's cross deep in our land. The Church in North America sprang from the blood of martyrs, as has been true in so many places. The ministry and sacrifices of these saints challenges each of us, causing us to ask just how deep is our faith and how strong our desire to serve even in the face of death. Saints Isaac Jogues, Jean de Brébeuf, and Companions are the Patron Saints of: North America Norway Saint of the Day, Copyright Franciscan Media

The North American Martyrs are some of the most amazing men in history. They are 8 Jesuits who gave their lives to bring eternal life to the Hurons and other Native Americans. While they all have incredible stories, Fr. Charles Garnier (1606-1649) is known to have died because he stayed behind with a group of Petuns who were surely going to be massacred. The way he died highlights the importance of baptism and eternal salvation. Listen in to know the details of his life and heroic death! - Recommended book to read: “Saints of the American Wilderness.” Saints of the American Wilderness | Sophia Institute Press - Fr. Patrick Wainwright is a priest of Miles Christi, a Catholic Religious Order. - Visit the Miles Christi Religious Order website: https://www.mileschristi.org - This Podcast's Website: https://www.forcollegecatholics.org - To learn about the Spiritual Exercises (silent weekend retreat) preached by the Priests of Miles Christi, visit: https://www.mileschristi.org/spiritual-exercises/ - Recorded at our Family Center in South Lyon, Michigan. - Planning, recording, editing and publishing by Fr. Patrick Wainwright, MC. - Gear: Shure MV7 USB dynamic microphone. - Intro music from pond5.com

Michael St. Germain (‘10) has been both in the Army Reserve as an army aviator for 860 Blackhawks and C-2 Hurons, as well as working for Google ever since graduating college. He is currently a product business development manager focused on Android automotive navigation and maps. Growing up outside of Detroit, he says the car industry is just in his blood.Michael sits down with Robert to talk about his time in the Army Reserves and how it made him more grateful for time spent at home, the crutch of being too comfortable, boarding for 4 full years and how Cranbrook prepped him for life & crisis.About The Guest:Michael St. Germain has been both in the Army Reserve as an army aviator for 860 Blackhawks and C-2 Hurons, as well as working for Google ever since graduating college. He is currently a product business development manager at Google focused on Android automotive navigation and maps.Reach Him At:Michael St. Germain on LinkedInMichael St. Germain on TwitterSelected Quotes:Biggest takeaway from boarding at Cranbrook14:01 - You naturally begin to make friends with each other. Cause you're all kind of moored on an island that's foreign to almost everyone. And so it's a big bonding experience for a lot of people. And I think I learned a lot about friendship and the importance of friendship through relying on each other when you guys, when you had no one else to rely on except your friends.What excites you about your work at Google01:21 - I think just building partnerships between leading edge technology companies like Google and what I might call legacy industries or older industries, where there's a lot of opportunity to use technology that's being developed in Silicon valley and bringing it to other parts of the economy is really exciting.Do you fear failure?24:51 - I think anyone who says that they don't fear failure is probably lying to themselves. I think the key though is that reminding yourself that if and when you fail, which everyone will. You have a track record of overcoming it. So in some ways failing more times makes you more confident about going through failure.

Le dernier des Mohicans est un film de Michael Mann sorti en 1992. A lʹécran, des Amérindiens, Hurons et Mohicans, alliés pour les premiers aux Français, pour le seconds aux Anglais, deux nations qui se disputent le territoire des Natives Americans. Michael Mann réadapte le classique dʹaventures, le roman culte de Fenimore Cooper qui questionne le mythe du Bon Sauvage et la naissance de lʹAmérique. Publié en 1826, le roman de Cooper connaît de nombreuses versions cinématographiques. Michael Mann propose, lui, de recentrer lʹintrigue sur la guerre qui oppose les Français aux Anglais, et sur lʹinstrumentalisation des Amérindiens dans leur propre destruction. Daniel Day Lewis incarne Œil de Faucon, Hawkeye, un indien de culture, colon de sang, élevé par les Mohicans et qui personnifie le basculement, la synthèse de deux cultures, occidentale et indienne, dont on sait quʹelle nʹexistera jamais complètement. Western crépusculaire, le film emprunte à Shakespeare pour la tragédie, se pare de sublime dans lʹévocation de la nature et les scènes de batailles. Sorti en 1992, le film sʹinscrit dans le mouvement de réhabilitation de lʹhistoire des Amérindiens dans la culture américaine, Kevin Costner et son Danse avec les loups ayant ouvert une voie royale à tout un mouvement, certes sociétal, mais aussi lucratif pour tous les producteurs hollywoodiens. Ne tardons pas, Chingachgook et son fils adoptif, Hawkeye, Œil de Faucon, vont bientôt être pris dans la tourmente dʹun conflit qui nʹest pas le leur, entre colons, et dans une guerre qui les opposera à leurs frères indiens. REFERENCES FERENCZI, Aurélien, Le cinéma en file indienne, in 7 à Paris, 26 août 1992

There is no one size fits all solution here. There is no magic wand to wave or a spell to cast. Nor do you need to sell your soul to the devil. Will this work for you? I have no idea. As the old saying goes, "If I can do it, you can do it." I hope I am going to encourage you to write and encourage you to try and write something. To start with a fun example here, I am going to go back to grade 7. Yes, that is a long time ago for me and maybe even for you... I remember my history teacher Mr. Elliot giving us the assignment to write about our experience at Midland ON. Sainte-Marie Among the Hurons. This was a historical trip to visit the Huron Indians in Ontario Canada. The place was interesting with many old and refurbished buildings and as a kid, in grade 7 I was not bored to death by the trip. The bus ride was long but the trip was worth it because I still remember most of it. It rained on and off for the whole trip and thus it was a bit soggy. The assignment was simple, write about the trip. As a kid in grade 7, well let's just say the words didn't flow very well. I do not remember what I wrote on my assignment. What I do remember is Mr. Elliot reading out loud to the class one statement... "Don't go in the rain, because you might get wet." I laughed along with the class because Mr. Elliot had a fun way of delivering nearly all the content in his class. All was great until he told the class that I had written this incredibly insightful statement. No this was not the amazing beginning of my writing career. But I did write and I did start writing poems around that time. While I thought the rain comment was meant to be somewhat sarcastic, everyone just laughed at me. I was not the most outgoing kid, I would say I was an introvert even though I did join all the sports teams in school. Outside of sports, I was a bit of a loner and I did love to write my poems. My poems were not amazing or very good by my own admission. They did get better as I got older and I always carried around with me a small notebook that was usually hidden in my binder. This takes me to our first lesson so to speak. Remember there is no test on this so all you need to do is read... --- Send in a voice message: https://anchor.fm/zsolt-zsemba/message

#GeekingOutSeries/Safety101/ChemicalsinFood/1This post is part of the Geeking Out series which presents data-driven information on food and farming, safety in the kitchen, practical science for cooks, cooking techniques and processes and other relevant nerdy stuff that every cook should know.  For the next few weeks, we will be covering topics from the chapter, Safety 101. This is the first of four parts.While the idea of pathogens posing a danger to our health is established knowledge-- we’ve all learned about it in elementary science for one, my reference to many chemicals that are in our food system as “poison” may raise some eyebrows.  I’m referring to three kinds: toxic chemicals that go on our crops such as fertilizers, herbicides, pesticides; are present in our meat and poultry like steroids and antibiotics, and are in ultra processed foods like sugar additives and preservatives. While there’s a growing body of woke citizens, health professionals, scientists, environmental groups and even government agencies like the CDC that acknowledge the toxicity in our food production system, most Americans don’t realize the gravity of the situation for a number of reasons.It’s fairly new. Widespread chemical use in agribusiness is relatively recent, gaining traction only in the mid twentieth century.  The adverse effects caused by chemical fertilizers and additives in our food were not easily identified or immediately apparent, sometimes taking years to diagnose. It’s only in the last decade there’s been broad consensus that sugars, particularly high fructose corn syrup, are linked to obesity, type 2 diabetes, heart disease and cancer.      Corporate greed.  The main reason for the use of chemicals in our food system is to increase efficiency and lower production costs (but not environmental and public health costs), which means bigger profits for companies. Big Business loves its bottom line and will do anything to protect it. Large amounts of money are spent trying to convince the public their products are great or that studies showing harmful effects are conflated. Sound familiar?  We’ve been down this road before with the tobacco industry denying for decades that smoking cigarettes causes cancer. Human nature.  Our tendency towards the path of least resistance means it’s easier not to change old habits or question previously established beliefs, despite growing available data that should convince us otherwise.  Plus, it’s not easy keeping up with food trends --margarine was in, now it’s out; wine was out, now in; coffee is…what now? It doesn’t help we’re bombarded with billions of dollars in unhealthy food advertising, brainwashing us since we were children. Sorting through the muck of false or misleading information is overwhelming.  To top it all, we’re not hardwired to be on red alert if we think the danger posed is far away.  Unlike e coli which could make you sick right away, toxic chemicals in our food system are a slow poison and it’s easy to believe we’re okay until we’re not.  Just like a lobster unaware it’s slowly boiling to death (also a good metaphor for why we’re not all panicking about global warming).Knowledge is key.  Stories can put things in perspective and convince us to take action. I hope that understanding how and why America’s food system is in crisis might be the nudge we all need to make food choices that benefit the planet and ourselves, and not just Big Business.Chemical Fertilizers, Herbicides and PesticidesIt’s impossible to overemphasize the danger posed by many chemicals in our food system.  They are not only toxic to us, but to other animals, the soil, the environment. Why the US is able to legally serve its populace harmful food comes down to corporate greed, how big money can influence government regulations, and insidious marketing that’s shaped culture and tastes predisposed to unhealthy food that keeps corporate coffers full.  For a detailed understanding of America’s food system from production to consumption,  I will defer to a few books that have strongly influenced me over the years:  Fast Food Nation by Eric Schlosser, Third Plate by Dan Barber and Micheal Pollan’s  Omnivore’s Dilemma and Cooked: A Natural History of Transformation.Monoculture America:  An OverviewMost commercial farming practices monoculture, the cultivation of a single crop in an area.  Think of those sweeping fields of Idaho corn or row after row of potatoes.  It’s ubiquitous and you could be forgiven for thinking this is how farming always was.  But that’s not right.  American Indians and other farmers practiced polyculture, planting diverse crops which were mutually beneficial not only to each other, but to maintaining and building soil health. The Three Sisters of Native American agriculture is one such well-known companion planting of corn, beans and squash. Jo Robinson in her book, Eating on the Wild Side describes:‘The Wyandot people, renamed Hurons by the French were masters of this art.  Each spring, the Wyandot women would walk to a cleared field and spread a mound of fish waste every three or four feet.  They covered the fish with dirt and then planted a few corn seeds in the center of each mound. When the corn leaves reached hand height, they planted beans next to the corn, then sprinkled pumpkin seeds between the mounds. The corn stalks grew tall and sturdy, providing support for the limply twining beans.  The beans made their contribution by drawing nitrogen dioxide out of the air and converting it to a stable form of nitrogen that could be used by all three plants, but especially by the nitrogen-hungry corn.  The broad squash leaves fanned out beneath the corn and beans, preventing weeds from growing, cooling the soil, and slowing the evaporation of water.”The function of the beans to draw out nitrogen dioxide from the air and convert it into a kind of nitrogen plants can use (ammonia and nitrate) is what’s called nitrogen-fixing.  Legumes, clover, lupines are some of the nitrogen-fixers commonly used to replenish the soil.  Another popular companion planting example is the home gardener’s tomatoes-basil combination.  According to the Farmer’s Almanac, not only do they taste good together, but the basil helps increase tomato yield and repels pests like mosquitoes, flies and aphids.In companion planting, not only is there a symbiotic relationship between plants, but the diversity provides insurance of crop survival. Blight might take down corn, but maybe the squash will survive. And when planting is diverse, it’s harder for pests to home in on their favorite food. Vast swaths of single crops are an all-you-can eat buffet waiting to happen.But in the 20th century, a confluence of events propelled America and much of the world’s agriculture into a monoculture landscape dependent on chemical fertilizers, pesticides and herbicides.     In 1909, A German chemist named Fritz Haber discovered a chemical way of “fixing” nitrogen, which is to produce liquid ammonia, the raw material for making nitrogen fertilizer. By 1913, the Haber-Bosch process was used to produce liquid fertilizers in greater quantities and by the time World War II was over, munitions factories which used ammonium nitrate for explosives, could find a new lease in life producing chemical fertilizers, thereby increasing supply and lowering costs to farmers.In the mid-50’s, another scientist, Norman Borlaug bred a variety of dwarf wheat that tripled yield with the use of fertilizers.  The wheat variety, regimen of fertilizers and single crop cultivation (monoculture) were tested in Mexico and then later in India, which was on the brink of a famine. With the template for breeding high-yield crops dependent on fertilizers a huge success, The Green Revolution of the 60’s was born and exported to many parts of the world, including the Philippines, where “miracle” rice, another fast yielding crop, was developed. And this is how monoculture agriculture dependent on chemicals became the norm in American Agriculture.The Ravages of Monoculture AgricultureThe Green Revolution had noble intentions and was a miracle with its bountiful yields, earning Borlaug the 1970 Nobel Peace Prize.  But decades later, we’ve learned what it has cost us. Forcing land to produce more than nature intended with chemical fertilizers is like me having to put in 70 hour work weeks on uppers.  Eventually, both the land and I are going to self-destruct, affecting everything in our wake.  Artificially propped up by speed, I may be able to function temporarily on this mad schedule. But besides the adverse effects on body and mind (if you don’t know what I’m talking about, you need a refresher on Breaking Bad), I’d probably be an insufferable maniac to co-workers and family. It’s a vicious cycle.  An organism builds tolerance over time, so after the initial productivity, more chemicals are required.Land stripped of nutrients and toxic with chemicals becomes sick and unable to protect itself;  plants that grow in this environment are stressed and susceptible to diseases like blight.  Pollinators that feed on the toxic plants become sick and die. Declining bee population is largely linked to pesticides and habitat loss and in the US, winter losses commonly reach 30-50%. And drift-prone weed-killers like dicamba kill valuable food sources for bees—weeds.  Bees have been in serious decline over the last decade.  Pollinators, especially honeybees, are responsible for one in every three bites of food we take, according to the USDA.  You get the picture.  All these fertilizers, pesticides and herbicides are killing our pollinators.But they’re also killing us.  200,000 people die every year of acute pesticide poisoning worldwide, according to a UN report released in 2017.  That doesn’t include chronic illnesses and other diseases attributed to indirect exposure such as in contaminated food. And then there’s Roundup.To be continued…Interested to learn more? Read my companion posts on Cooking Subversive:I Cook to Reclaim My Health Superpowers of the Garden Get full access to Cooking Subversive at cookingsubversive.substack.com/subscribe

At this late and magical hour, I decided to go out for a walk - something I used to do quite often when the moon was full and shining bright. I would go out without a lantern, my eyes easily adjusting to see the way ahead and much more besides. There was a rustling in the bushes as I walked past the house, a creature scuttling to a safer place. Then a flutter of wings sounded from the tree branches. Turning back to look at the house, I can see the indoor warmth through the windows. The twinkling of the small lights that frame the window, echo the silent stars above, and the faint sound of music drifts through the still frosty air. I continue my walk and as the music fades a flock of geese replace the choral tones with their honking sounds above and then flap away into the darkness. As I follow the winding road I wonder why I haven't done this midnight walk more often in recent years. The burn is flowing steadily, cutting through the ancient land and rocks, carving its peaty path to the sea. The incandescent moon shines full in the dark sky casting a bright light across the moorland. I can pick out objects, buildings and grasses in the night silence and tree branches and hills against the horizon. The outline of the castle stands tall against the wide open sea and landscape, its shape defined by the blue glow; and the waves reflect a momentary sparkle of silver white as they gently rolled into the shore. And if I look out toward the sea, even in the darkness I can make out the moving lights of ships passing on the horizon. The inkiness of the ocean merges with the headland, which merges with the large expanse of sky, hardly any distinction can be made between one and the other, and therein sits a smattering of house lights - or are they stars? These days are at their shortest, the nights long. As the moon gradually waxes, the stars are still strongly visible in the dark sky. The earth continues its usual rhythms and the world waits with anticipation. With hope. In stillness. Something is different. I stop in the sand on the beach and stand motionless for a time, awed by the silence and beauty and lulled by the incoming tide, the waves gently lapping the shore. I look up to see the stars, outshone by the moonlight, but there nonetheless. There is Orion … and the Big Dipper, or the 'Plough' as the call it here in the UK. 'Twas in the moon of wintertime… ' The lines from a song I learned in school back in Canada called ‘The Huron Carol' comes to my mind. I know we are all emerging from this past festive season, but looking back, it remains one of my favourite Christmas hymns… 'Twas in the moon of winter-time When all the birds had fled, That mighty Gitchi Manitou Sent angel choirs instead; Before their light the stars grew dim, And wandering hunters heard the hymn: "Jesus your King is born, Jesus is born, In excelsis gloria." It goes on, but I cannot remember all the words now. It is the oldest Canadian Christmas hymn, written in around 1642 by Jean de Brébeuf, a Jesuit missionary at Sainte-Marie among the Hurons in Canada. Brébeuf wrote the lyrics in the native language of the Huron/Wendat people; the song's original Huron title is "Jesous Ahatonhia". The song's melody is based on a traditional French folk song, "Une Jeune Pucelle". The well-known English lyrics were written in 1926 by Jesse Edgar Middleton . As the song continues... www.moniquesliedrecht.com

Kwe Kwe !! Steeve “Wadohandik” Gros-Louis, passionné de ses origines et la richesse de sa culture ! Un héritier des ancêtres de la nation Huronne-Wendate, nous raconte la vraie histoire des Hurons du Canada, un parcours dans le passé dans le présent. Steeve nous parle de son éducation, sa nation, ses commerces, son restaurant la Sagamité, sa famille, on démystifie également certains préjugés relatif aux premières nations. On discute aussi de son énorme passion pour Star Wars et le cosplay ! Steeve est en effet un des plus gros collectionneur, sinon le plus gros collectionneur, de Star Wars au Québec !

This recording from November 18 2021. Signum master's student Eugene Sullivan will present his thesis “Red Indians in Middle Earth: The Woses of Drúadan Forest and the Racial Landscape of Tolkien's Legendarium” and respond to questions from the audience in an interactive Thesis Theater. The discussion will be facilitated by Eugene's thesis supervisor, Dr. Sara Brown. Abstract: The shift from the mythological mode of The Book of Lost Tales and the early Silmarillion, to the novelistic mode of The Lost Road and The Lord of the Rings brought the Men of Middle-earth into sharper focus. The Lord of the Rings is, as Tolkien noted, “a Mannish affair”. In populating Middle-earth with Mannish cultures, Tolkien drew on many sources for inspiration, both historical and literary. For the Woses, who appear unexpectedly from the forest in The Return of the King to help bring the Rohirrim to the aid of Gondor, Tolkien looked to a cultural depiction that had captured his interest as a child: the Red Indian. As depicted in The Lord of the Rings, these people are the inheritors of a complicated legacy of stereotypes that reaches back through the Piccaninnies of J. M. Barrie's Peter Pan, through the Mohicans and Hurons of Cooper's Last of the Mohicans, to the travelogues and romances generated by the interactions between European settlers and the Indigenous inhabitants of North America. This thesis explores the history and characteristics of the Romantic Indian trope, and the ways in which their presence, and Tolkien's attempt to explain that presence, alters the cultural landscape of all three Ages of the history of Middle-earth. About the Presenter: Eugene Sullivan earned his BA in English from UC Santa Barbara. He is a lifelong fan of Tolkien, and was a regular listener of the Tolkien Professor podcast before beginning the Masters program at Signum University. He is employed as a System Engineer at Sony Pictures Entertainment, and also plays guitar in a Traditional Irish band. He lives in Los Angeles with his wife, two kids, and two dogs. About Signum Thesis Theaters: Each of our master's students writes a thesis at the end of their degree program, exploring a topic of their choice. The Thesis Theater is their opportunity to present their research to a general audience, and answer questions. All are welcome to attend! For more information about Signum University and our degree program, please visit: https://signumuniversity.org/ Learn about Signum University's mission, leadership and more: https://signumuniversity.org/about/ Want to enjoy Signum's educational offerings? Start here! https://signumuniversity.org/start/

Full Text of ReadingsMemorial of Saints John de Brébeuf and Isaac Jogues, Priests, and Companions, Martyrs Lectionary: 474All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saints Isaac Jogues, Jean de Brbeuf, and CompanionsIsaac Jogues and his companions were the first martyrs of the North American continent officially recognized by the Church. As a young Jesuit, Isaac Jogues, a man of learning and culture, taught literature in France. He gave up that career to work among the Huron Indians in the New World, and in 1636, he and his companions, under the leadership of Jean de Brébeuf, arrived in Quebec. The Hurons were constantly warred upon by the Iroquois, and in a few years Father Jogues was captured by the Iroquois and imprisoned for 13 months. His letters and journals tell how he and his companions were led from village to village, how they were beaten, tortured, and forced to watch as their Huron converts were mangled and killed. An unexpected chance for escape came to Isaac Jogues through the Dutch, and he returned to France, bearing the marks of his sufferings. Several fingers had been cut, chewed, or burnt off. Pope Urban VIII gave him permission to offer Mass with his mutilated hands: “It would be shameful that a martyr of Christ not be allowed to drink the Blood of Christ.” Welcomed home as a hero, Father Jogues might have sat back, thanked God for his safe return, and died peacefully in his homeland. But his zeal led him back once more to the fulfillment of his dreams. In a few months he sailed for his missions among the Hurons. In 1646, he and Jean de Lalande, who had offered his services to the missioners, set out for Iroquois country in the belief that a recently signed peace treaty would be observed. They were captured by a Mohawk war party, and on October 18, Father Jogues was tomahawked and beheaded. Jean de Lalande was killed the next day at Ossernenon, a village near Albany, New York. The first of the Jesuit missionaries to be martyred was René Goupil who with Lalande, had offered his services as an oblate. He was tortured along with Isaac Jogues in 1642, and was tomahawked for having made the sign of the cross on the brow of some children. Father Anthony Daniel, working among Hurons who were gradually becoming Christian, was killed by Iroquois on July 4, 1648. His body was thrown into his chapel, which was set on fire. Jean de Brébeuf was a French Jesuit who came to Canada at the age of 32 and labored there for 24 years. He went back to France when the English captured Quebec in 1629 and expelled the Jesuits, but returned to his missions four years later. Although medicine men blamed the Jesuits for a smallpox epidemic among the Hurons, Jean remained with them. He composed catechisms and a dictionary in Huron, and saw 7,000 converted before his death in 1649. Having been captured by the Iroquois at Sainte Marie, near Georgian Bay, Canada, Father Brébeuf died after four hours of extreme torture. Gabriel Lalemant had taken a fourth vow—to sacrifice his life for the Native Americans. He was horribly tortured to death along with Father Brébeuf. Father Charles Garnier was shot to death in 1649 as he baptized children and catechumens during an Iroquois attack. Father Noel Chabanel also was killed in 1649, before he could answer his recall to France. He had found it exceedingly hard to adapt to mission life. He could not learn the language, and the food and life of the Indians revolted him, plus he suffered spiritual dryness during his whole stay in Canada. Yet he made a vow to remain in his mission until death. These eight Jesuit martyrs of North America were canonized in 1930. Reflection Faith and heroism planted belief in Christ's cross deep in our land. The Church in North America sprang from the blood of martyrs, as has been true in so many places. The ministry and sacrifices of these saints challenges each of us, causing us to ask just how deep is our faith and how strong our desire to serve even in the face of death. Saints Isaac Jogues, Jean de Brébeuf, and Companions are the Patron Saints of: North America Norway Saint of the Day Copyright Franciscan Media

In our second of two special episodes with Nancy of New Westminster the dogs look at plastic scale models, Christopher Columbus, Constable Tom, phallic rockets, Nancy's work for Peter Julian, and shopping for EVs. Hey don't think this episode is not super special. It is, but our regular effusive blurb writer is otherwise engaged. Come for the Chevy Monza, stay for the Austin Mini conversion!Links: Shed Dogs; plastic models; Christopher Columbus criticism and defence; the Jesuit missions amongst the Hurons; battle of the phallic rockets; Peter Julian; liquid crystal windows; electric vehicles; Austin Mini conversion project.

Welcome back to another week and another episode. Today we have many fascinating stories from how mongoose live in a utopian perfect society, what Lake Huron can teach us about the ice age and what a common plant has been hiding from us all this time. I hope you enjoy. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/van-masterson/support

Passionné de sa culture et la richesse de celle-ci ! Un héritier de la nation Huronne-Wendate, nous raconte la vraie histoire des Hurons du Canada, un parcours dans l'histoire et dans le présent.

L'héritage littéraire, spirituel et historique de Marie de l'Incarnation est encore bien vivant aujourd'hui. Pour l'émission de mercredi dernier, notre invité Philippe Roy-Lysencourt nous a donné un aperçu de la richesse des écrits de cette femme d'action et de foi et des recherches qui ont actuellement cours au Centre d'Études Marie-de-l'Incarnation. Il a également tracé le parcours ce personnage féminin marquant en nous présentant son projet éducatif et l'évolution de sa pensé à l'égard des Hurons et de ses "jeunes séminaristes". Enfin, il nous a présenté le masque mortuaire retrouvé au Monastère des Ursulines, une un héritage matériel présumé qui pourrait permettre de reconstituer son vrai visage. Première diffusion le 20 novembre 2019 sur les ondes de CHYZ 94,3 (Université Laval)

1637-8The Jesuits construct their own mission settlement within the Wendat Confederacy, re-shaping the social and political landscape of Huronia.

durée : 00:05:33 - Le Tour du monde des idées - par : Brice Couturier - S'inspirer des réformes antiques de Clisthène ou des usages communautaires des Indiens Hurons ou Iroquois pour réformer nos démocraties ? C'est le conseil décapant que donne l'historien américain David Stasavage, qui affirme que l'histoire globale peut nous aider à penser les crises contemporaines.

durée : 00:05:33 - Le Tour du monde des idées - par : Brice Couturier - S'inspirer des réformes antiques de Clisthène ou des usages communautaires des Indiens Hurons ou Iroquois pour réformer nos démocraties ? C'est le conseil décapant que donne l'historien américain David Stasavage, qui affirme que l'histoire globale peut nous aider à penser les crises contemporaines.

Durant le Régime français, plusieurs missionnaires catholiques deviennent des intermédiaires entre les détenteurs du pouvoir et les tribus amérindiennes afin de former ou de consolider des alliances liées au commerce ou à la guerre. Avant d'en arriver là, les religieux empruntent des trajectoires diverses. Originaires de France ou du Canada, ils intègrent les Récollets, les Jésuites, les Sulpiciens ou le Séminaire des Missions étrangères, avant de traverser l'Atlantique pour évangéliser Hurons, Micmacs et Abénaquis. L'historien Maxime Morin est venu discuter avec nous du parcours de ces missionnaires du Nouveau Monde. Première diffusion le 13 février 2019 sur les ondes de CHYZ 94,3 (Université Laval)

In 1992 Michael Mann brought us The Last of the Mohicans. TLotM features a love story captured inside of a historical drama, a lodramis, one might say. It tells the story of a family of three trappers who find themselves obligated to protect the daughters of a British Colonel after the Hurons betray a truce and the dreaded Magua has his eyes set on killing the Colonel and all of his descendants. Starring Daniel Day-Lewis and Madeleine Stowe, this movie is expertly acted, made $143 million from a $40 million budget, and won the Oscar for Sound. But does it hold up? Listen in as Jon, Colin, and Brent, discuss the proper doneness of human heart as we try to determine if this is worth staying alive no matter what occurs, or is best left in the past.

Why watch this video?⠀⠀#1 You get to see Ice dunes on Lake Huron⠀#2 You'll get some appreciation for challenging seasons and times⠀⠀⠀Would love your comments on this episode!! Comment below! ⠀⠀ Youtube PRIMEDAILY EPISODE 685-Changing Seasons

13h15 : Le Duc de Saint Simon : un infiltré à Versailles Nous sommes à la toute fin du 17e siècle, entre 1691 et 1699. Évoquant le vie à Versailles, dans un texte intitulé «Mariage du fils de M. le prince de Rohan», le duc de Saint-Simon écrit : « Et voilà à quoi sert de savoir les intrigues des cours : on infère des unes les autres, et on découvre de la connaissance des gens et de leurs liaisons, de leurs vues et de leurs intérêts, ce qu'ils seront capables premièrement de vouloir et puis de faire, et par là on prévoit ce qui doit arriver et conséquemment ce qu'il faudrait faire ou éviter. » Attaché à l'ordre social établi, le duc qui fera activité de plume essentiellement après la mort de Louis XIV, en 1715, note dans ses gigantesques Mémoires : « Il n'y a État monarchique, ni républicain, peuples policés ou non policés chez qui de tous temps les gradations ne soient établies [...] On trouvera la même gradation chez les Hurons, chez les Iroquois, chez toutes les nations sauvages. Chaque habitation, quoique portative et changeante, a un chef, qui a des conseillers, et des anciens que les autres sauvages respectent, auxquels ils cèdent dans leurs conseil, dans leurs gestes de danses et de festins, dans le peu qu'ils ont de cérémonie, enfin partout entre eux. » Mémorialiste du siècle du roi-Soleil, bien que souvent cité comme référence par les historiens, Saint-Simon n'a pas toujours la place qu'il mérite. Lui qui prétendait « Mettre son lecteur au milieu des acteurs de tout ce qu'il raconte, en sorte qu'il croie moins lire une histoire ou des mémoires, qu'être lui-même dans le secret de tout ce qui est représenté, et spectateur de tout ce qui est raconté ». Faut-il s'intéresser, aujourd'hui, au duc de Saint-Simon ? Qu'a-t-il à nous apprendre ? Invité : Luc Dellisse, romancier, essayiste 13h45 : Série Al Musiqa, les voix du monde arabe : Leila Morad, la lumineuse égyptienne Voyagez toute cette semaine dans le monde arabe à travers des portraits de musiciens peu ou pas du tout connus de nos contrés occidentales. De Tanger à Bagdad, la culture arabe est à la fois riche et multiple de plusieurs identités et a donné naissance à une profusion de courants musicaux aussi riches que variés qui ne se sont pas toujours exporter en dehors des frontières. Hajar Boulaich vous propose de découvrir 5 portraits d'artistes issus de pays différents, avec des dialectes et des sonorités distincts qui ont à chaque fois marqué leur pays et leur époque.

Invité : Alain Beaulieu, historien et professeur Le récollet Gabriel Sagard séjourna pendant environ un an en Nouvelle-France, en 1623-1624. Il passa l’essentiel de son temps parmi les Wendats (Hurons), qui vivaient alors sur les rives de la baie Georgienne. Avec son Grand voyage du pays des Hurons, publié en 1632, ...

We reach way back into Elizabeth Warren’s family tree to the colonial period in America. After our recent episode tracking the course of disease from Bats in Australia for “Batman” through the pandemic spreading across the land in “Contagion”, now it’s time to break out the Smallpox blankets for Michael Mann’s take on “The Last of the Mohicans”. The last members of a dying Native American tribe, the Mohicans -- Uncas (Eric Schweig), his father Chingachgook (Russell Means), and his adopted half-white brother Hawkeye (Daniel Day-Lewis) -- live in peace alongside British colonists. But when the daughters (Madeleine Stowe, Jodhi May) of a British colonel are kidnapped by a traitorous scout, Hawkeye and Uncas must rescue them in the crossfire of a gruesome military conflict of which they wanted no part: the French and Indian War. Just in case that wasn’t enough toxic masculinity for you, we’ll be sure to double-up next week as we bring back the Professional Asshole to discuss the Mel Gibson flick, “Edge of Darkness”. Show notes: http://www.actualanarchy.com/171 Presented by www.ActualAnarchy.com Robert and I analyze popular movies from a Rothbardian/Anarcho-Capitalist perspective. We use movies as a starting point for people who may not be familiar with this way of thinking. Discussion of the plot and decisions that characters make in relation to morality and violations of the non-aggression principle are our bread and butter. We also will highlight and discuss any themes or lessons from Austrian Economics that we can glean from the film. The point is to show what anarchy actually is with instances that are presented in film. We publish at least once per week; and occasionally will do specials surrounding holidays or events (elections/olympics) and have guests. SUBSCRIBE, RATE AND REVIEW ON APPLE PODCASTS (or iTUNES)

Chronique économique de Pierre Couture, journaliste à la section Argent du Journal de Montréal et du Journal de Québec : Le gouvernement Legault ouvre la porte à une collaboration avec les Hurons de Wendake pour la gestion d’un salon de jeux dans la région de Québec.

L’actualité vue par Richard Martineau : Le PQ et QS veulent absolument un civil à la tête de l'UPAC. Chronique économique de Pierre Couture, journaliste à la section Argent du Journal de Montréal et du Journal de Québec : Le gouvernement Legault ouvre la porte à une collaboration avec les Hurons de Wendake pour la gestion d’un salon de jeux dans la région de Québec. Segment LCN avec Richard et Jean-François Guérin : La gauche marche sur le terrain miné de sa propre rectitude politique. Discussion avec Louis-Philippe Messier, chroniqueur au Journal 24h : Des tricheurs dans les marathons. Commentaire de Steve E. Fortin, chroniqueur et blogueur au Journal de Montréal Journal de Québec : Le « brownface » vu à l'international. Entrevue avec Rachel Binhas, journaliste au magazine français Marianne : La réaction des français au blackface de Justin Trudeau. La thérapie de couple : Sophie et Richard discutent de la possibilité de rester ami avec son ex. Richard Martineau et François Lambert survolent l'actualité de la semaine et fermeture de l'émission. Une production QUB radio Septembre 2019

We talk about drug busts and the failed drug wars. Support the show (https://www.patreon.com/theDAP)

Invité : Alain Beaulieu, historien et professeur Le récollet Gabriel Sagard séjourna pendant environ un an en Nouvelle-France, en 1623-1624. Il passa l'essentiel de son temps parmi les Wendats (Hurons), qui vivaient alors sur les rives de la baie Georgienne. Avec son Grand voyage du pays des Hurons, publié en 1632, Gabriel Sagard s'est imposé comme un témoin marquant du mode de vie et de la culture des Wendats. Pour plus d'information : https://www.fondationlionelgroulx.org/6e-rencontre-

Jack Crandall – Brett Randy Anders – Kurt Erin Shaughnessy – John GM – Neil The guys do some last minute prep before heading up to Canada. Jack checks on the canon while Randy researches Mary’s Harbor. He doesn’t find anything about murders but does find a bunch of stuff related to the drownings. The bodies were not found clustered in the same area and they weren’t fisherman but were found washed up on shore. Erin takes his call with William Stratford, the guy in Washington who is the expert in Huron Indian lore. He reiterates that what Erin is describing appears to be a protector spirit, who would warn people of impending danger. It seems to mimic tales that were recorded in old journals and there haven’t been any modern manifestations noted. The translation of the protector spirit is closely approximated to Lord of the Hurons. The line of Adoette Connor, Erin’s great, great aunt, leads back to a line of Shaman who were able to contact the Spirits although Adoette herself doesn’t appear prominently in the records. Erin asks Stratford to continue investigating and they agree to possibly having Stratford appear on the Ghostfacers show. Randy comes over and the guys head over to the distribution center to pick up their cargo and then begin the long trip to Mary’s Harbor. https://www.birdscoffeecompany.com/coffees/legends-of-tabletop-legendary-brew Use Code Legends10 to get 10% off your order Theme music created by Brett Miller http://www.brettmillermusic.net/

Rebroadcast of the long-running radio program, "The Ave Maria Hour," a presentation of the Franciscan Friars of the Atonement. www.AtonementFriars.org St. René Goupil was born on May 15, 1608 in Saint-Martin-du-Bois, Anjou, France. He entered the Jesuit novitiate in Paris but his frail health prevented St. René from joining the Order. Instead, he studied medicine and, in 1639, offered to work as a medic for the Jesuit missionaries in the French colonies in North America. St. René arrived at Quebec in 1640 and worked in a hospital, treating French settlers and members of the various tribes of the Algonquin nation who were friendly to the French. In July 1642, St. René met Father Isaac Jogues, a Jesuit priest who was recruiting volunteers to work with him among the Hurons. Goupil eagerly offered his services. The men and their Indian guides set out for the mission and were quickly ambushed and captured by a war party of Mohawks. During their two-month captivity, the two Frenchmen endured brutal torture. Near death, St. René asked Father Jogues to accept his vows as a Jesuit lay brother. Father Jogues agreed, and St. René recited the vows that made him a member of the Society of Jesus. St. René Goupil was martyred by the Indians on September 29, 1642 in Ossernenon, New France (modern-day Auriesville, New York). He was canonized June 29, 1930 by Pope Pius XI.

The Who Would Win? Cast is back after a relaxing vacation in Walt Disney World. To coincide with this week's release of Guardians of the Galaxy vol. 2, Chris and Steve are pitching two of fiction's best trees fight it out. Who will fare between Groot and Treebeard? Download to find out!   Link from the episode: -Deleted Two Towers scene with the Hurons killing the Orcs     Did you agree? Did you disagree? Reach out and tell us because we want to see.       Please follow us on Facebook, Twitter, and Instagram @WhoWouldWinCast    Feel free to submit your ideas for future match-ups!

Mission Encre Noire Tome 12 Chapitre 170 Dans le grand cercle du monde de Joseph Boyden paru en 2014 aux éditions Albin Michel. Après Le chemin des âmes et Les saisons de la solitude, voici un roman situé dans les espaces sauvages du Canada du XVII siècle, roman épique et puissant, empreint à la fois de beauté et de violence. La nation huronne alliée aux français est en guerre, les iroquois ont mis la main sur les bois brillants anglais. Fuite, tortures savantes, cérémonies lugubres, scènes de chasse, guerres tribales, voici les étapes incontournables de votre lecture en forme de témoignage de destins scellés à jamais dans un monde sur le point basculer. Extrait: ''L'hiver s'étire, et le froid brutal s'installe durant tout le mois de février. La maladie qui frappe tant de nos Sauvages nous montre à nous aussi son horrible visage. Il s'agit d'une grippe accompagnée de fortes fièvres, de vomissements et de diarrhées. Alors que les donnés en souffrent pendant une semaine ou deux avant que leur état ne s'améliore assez vite, nombre de Hurons en meurent.Je perds mes brebis juste au moment où mon troupeau semblait s'agrandir. Isaac, Gabriel et moi avons administré l'extrème-onction à huit reprises au cours de ces deux dernières semaines. Nous avons tous de la fièvre. Le sol est trop profondément gelé pour que nous puissions enterrer les morts, si bien que nous les entreposons dans l'une des petites maisons construites à l'intention des visiteurs.''  De retour du 37 ème Salon du livre de Montréal, je vous propose un entretien avec Michel Vézina à propos de son dernier roman: Disparues paru en 2014 aux éditions Coups de tête.

Mission Encre Noire Tome 12 Chapitre 170 Dans le grand cercle du monde de Joseph Boyden paru en 2014 aux éditions Albin Michel. Après Le chemin des âmes et Les saisons de la solitude, voici un roman situé dans les espaces sauvages du Canada du XVII siècle, roman épique et puissant, empreint à la fois de beauté et de violence. La nation huronne alliée aux français est en guerre, les iroquois ont mis la main sur les bois brillants anglais. Fuite, tortures savantes, cérémonies lugubres, scènes de chasse, guerres tribales, voici les étapes incontournables de votre lecture en forme de témoignage de destins scellés à jamais dans un monde sur le point basculer. Extrait: ''L'hiver s'étire, et le froid brutal s'installe durant tout le mois de février. La maladie qui frappe tant de nos Sauvages nous montre à nous aussi son horrible visage. Il s'agit d'une grippe accompagnée de fortes fièvres, de vomissements et de diarrhées. Alors que les donnés en souffrent pendant une semaine ou deux avant que leur état ne s'améliore assez vite, nombre de Hurons en meurent.Je perds mes brebis juste au moment où mon troupeau semblait s'agrandir. Isaac, Gabriel et moi avons administré l'extrème-onction à huit reprises au cours de ces deux dernières semaines. Nous avons tous de la fièvre. Le sol est trop profondément gelé pour que nous puissions enterrer les morts, si bien que nous les entreposons dans l'une des petites maisons construites à l'intention des visiteurs.''  De retour du 37 ème Salon du livre de Montréal, je vous propose un entretien avec Michel Vézina à propos de son dernier roman: Disparues paru en 2014 aux éditions Coups de tête.

The Last Of The Mohicans. 1932. Program #7. Broadcasters Program Syndicate/Bruce Eells and Associates syndication. "The Massacre". Music fill for local commercial insert. Hawkeye is brought to the Fort by the French. Magwah starts off to enlist the Hurons to aid the French, but he plans treachery! The French have overtaken the fort. The date is approximate. Charles Frederick Lindsley (adaptor, director), Hanley Stafford, James Fenimore Cooper (author). oldtimeradiodvd.com

Adventures Stories presents The Last Of The Mohicans 1932. Part 11 Hawkeye and Uncas try to escape from the Hurons. Charles Frederick Lindsley (adaptor, director), Hanley Stafford, James Fenimore Cooper (author) Online Meetings Made Easy with GoToMeeting Try it Free for 45 days use Promo Code Podcast

Adventures Stories presents The Last Of The Mohicans. Part 7 "The Massacre" Hawkeye is brought to the Fort by the French. Magwah starts off to enlist the Hurons to aid the French, but he plans treachery! The French have overtaken the fort. Charles Frederick Lindsley (adaptor, director), Hanley Stafford, James Fenimore Cooper (author). Online Meetings Made Easy with GoToMeeting Try it Free for 45 days use Promo Code Podcast

Since last week's episode was titled Westward Ho! As we track the expansion of the Faith into the New World with Spain and Portugal's immersion, this week as we turn to the other Europeans we'll title this week's episode, Westward Ho-Ho, because I'm tired of saying Part 2. I know it's lame, but hey, it's my podcast so I'll call it what I want.Before we dive into this week's content, I wanted to say a huge thanks to all those who've left comments on iTunes and the CS FB page.Last week we ended the episode on the expansion of the Faith into the New World by speaking of the Spanish missions on the West Coast. The Spanish were urgent to press north from what would later be called Southern CA because the Russians were advancing south from their base in Alaska. And as any history buff knows, they'd already established a base at San Francisco.Russians weren't the only Old World power feared by Spain. The French had New World possessions in Louisiana and French Jesuits were active in the Mississippi Valley. Some dreamed of a link between French Canada and the South down the Mississippi River. The gifted linguist Father Marquette, sailed south along the Mississippi and attempted a mission among the Illinois Indians. While in Quebec, he'd made himself master of 7 Algonquin languages and gained a mighty reputation as an Indian-style orator. He combined preacher, pastor, explorer and geographer in one. His writings contributed to local knowledge of Indian peoples, culture, and agriculture. As any high school student knows, the French were to lose New Orleans and Western Mississippi to Spain, while Eastern Mississippi went to the British. But French Carmelites, a 16th C branch of the Franciscans known as the Recollects, and the Jesuits accomplished much in French possessions before the expulsion of the Jesuits in 1763. They'd attempted a failed mission to the Sioux. Nevertheless, French Roman Catholic influence remained strong in Canada.As I tell these ultra-bare sketches of mission work among New World Indians, it can easily become just a pedantic recounting of generalized info. A sort of, “Europeans came, Indians were preached to. Churches were planted. Movements happened, some guys died - blah, blah, blah.”Our goal here is to give the history of the Church in short doses. That means, if we're to make any headway against the flow of it all, we have to summarize a LOT. But that works against real interest in the history and what makes the story exciting.It's the individual stories of specific people that make the tale come alive. à Jesuit, Franciscan, and Protestant missionaries; and just ordinary colonists who weren't set on a specific mission but were real-deal born again followers of Jesus who came to the New World to make a new life for themselves and their descendants, and just happened to share their faith with the Native Americans and they got saved and started a whole new chapter in the Jesus story. è THAT'S where the good stuff is.So, let me mention one of these Jesuit missionaries we've been talking about who brought the Gospel to Canadian Indians.Jean de Brébeuf was born to a family of the French nobility and entered the Jesuit order in 1617. He reached Canada 8 yrs later. He learned Algonquin and lived among the Huron for 3 yrs. After being captured by the British, he returned to France but renewed his mission in 1633. He founded an outpost called St Marie Among the Hurons in 1639. The Mission was destroyed by the Iroquois a decade later.Because De Brébeuf was tall and strongly built, he became known as the Gentle Giant. Like the Jesuits in Paraguay we looked at in the last episode, he could see ahead into how European colonists would bring an unstoppable challenge to the Indian way of life and advocated the Hurons withdraw into a secluded missionary settlement in order to preserve their culture. He's an example of the heroic pioneer Jesuit, of which there were many, whose missionary life ended in martyrdom in the field.De Brébeuf stands as a little known, but ought to be lauded, example of the fact that not all Europeans who came to the New World, especially not all missionaries, conflated following Christ with European culture and lifestyle. That's an assumption many moderns have; that it wasn't until the modern era that missionaries figured out people could remain IN their culture and follow Jesus, that they didn't have to become converts to Western Civilization BEFORE they could become Christians. While it has certainly been true that some missions and eras equated the Faith with a particular cultural milieu, throughout history, MOST believers have understood that the True Gospel is trans-cultural, even super-cultural.Many Jesuit missionaries in the New World like De Brébeuf tried to preserve the native American cultures – while filling them with the Gospel. They saw the emerging European colonies as a THREAT to the Indians and wanted to protect them.With the end of the 7 Years War, or as it's known in the US, the French and Indian War, French Canada became a British possession. The Jesuits, on the verge of their being banned from the New World, expanded their work among the Indians to include the Mohawks, Oneidas, Cayugas, and Senecas, as well as those Algonquins yet unreached in Quebec. While converts were made among the Iroquois tribes, the majority remained hostile. Among the converts, there was a huge problem with disease introduced by the missionaries themselves, and the influence of alcohol brought by Europeans. Indian physiological tolerance to hard alcohol was low and addiction quick. Jesuit missionaries reached the Hudson Bay area and baptized thousands. Even after the British won Canada and the Jesuit order was suppressed, some remained in Canada as late as 1789.In the far NW, Russians entered Alaska in 1741. Russian Orthodox Christianity had begun on Kodiak Island, just off Alaska, in 1794. By ‘96 thousands of Kodiaks and the population of the Aleutian Islands had been baptized. They met hostility from the Russian American Company but the mission received fresh invigoration by the arrival an Orthodox priest from Siberia named Innocent Veniaminoff.  He reached the Aleutians in the 1820s and mastered the local dialect well enough to translate the Gospel of Matthew and write a devotional tract that became a classic, titled = An Indication of the Pathway into the Kingdom of Heaven. After working among the Aleutians for some years, Veniaminoff served among the Tlingit people. After his wife died, he was appointed bishop of a vast region stretching from Alaska to CA. Between 1840 and 68 he carried out a massive work. Although 40 yrs of missionary service, often in conditions of tremendous physical hardship, left him exhausted and longing to retire, he was appointed Metropolitan of Moscow, a position he used to found the Russian Missionary Society as a means of support for Orthodox missions. His outstanding service was recognized in 1977 by the Orthodox Church of America conferring on him the title of ‘Evangelizer of the Aleuts and Apostle to America.'Alaska was sold to the United States in the 1870s but the Orthodox Synod created an independent bishopric to include Alaska in 1872. By 1900 there were some 10,000 Orthodox Christians in the diocese. Of the 65,000 Alaskan and Aleutian people today, some 70% claim to be Christian and many of these belong to the Orthodox community.The Roman Catholic orders had a great advantage in missions due to their central organizing body called The Sacred Propaganda for the Faith. Today this structure is called the Congregation for the Evangelization of the Nations.In contrast to Roman monastic orders and their missionary zeal, Protestant churches had little missionary vision in the 16th C. When they engaged in missions in the 17th they had no organizing center.French Protestants, led by the Huguenot Admiral Coligny, attempted a short-lived experiment off Rio de Janeiro when Admiral Villegagnon established a Calvinist settlement in 1555. It folded when the French were expelled by the Portuguese. A more permanent Calvinist settlement was made by the Dutch when they captured Pernambuco, a region at the eastern tip of Brazil. This settlement remained a Calvinist enclave for 40 years.North America presented a very different scene for missions than Central and South America. The voyage of the Mayflower with its ‘Pilgrims' in 1620 was a historical pointer to the strong influence of Calvinism in what would become New England. The states of Massachusetts, Connecticut and New Hampshire were strongly Congregationalist or Presbyterian in church life and heavily influenced by English Puritanism. At least some of these pioneers felt a responsibility for spreading the Christian faith to the native Americans.John Eliot is regarded as the driving force behind the early evangelization of the Indians. He was the Presbyterian pastor at Roxby, a village near Boston in 1632. He learned the Iroquois language, and like the Jesuits in Paraguay, though surely with no knowledge of their methodology, founded ‘praying towns' for the Indians. These were communities that, over a period of 40 yrs, came to include some 3,000 Christian Indians in Natick and other settlements. Eliot translated the entire Bible into Iroquois by 1663 and trained 24 native American pastors by the time of his death.A remarkable family called The Mayhews were pioneers in missionary work in Martha's Vineyard, Nantucket, and the Elizabeth Islands off Cape Cod. Thomas Mayhew bought the islands in 1641 with an Indian population of around 5,000. His son, Thomas Jr., began a mission and by 1651 200 Indians had come to faith. After the death of Thomas Sr. and Jr., John, youngest son of  Thomas Jr., along with his son Experience Mayhew continued the mission.  Experience had the advantage of fluency in the Indian language with the ability to write it. Zechariah, his son, carried on a tradition that lasted all the way to 1806 and produced many Indian clergy and a Harvard graduate. The ministry of the Mayhews spanned almost 2 centuries.Another New England figure who became a missionary icon to such great spreaders of the faith as William Carey and David Livingstone, was David Brainerd. Brainerd was born in the farming country of Haddam, Connecticut, and studied for the ministry at Yale College, from which he was wrongly expelled in 1741. He impressed the local leadership of the Scottish Society for the Propagation of the Gospel enough for them to employ him for missionary service in 1742. He worked among the Indians of Stockbridge and then, after ordination as a Presbyterian, he worked in western Massachusetts, Pennsylvania, and New Jersey. There he experienced genuine religious revival among the Delaware Indians, which he recounted in detail in his journals.Brainerd died young but his diary and the account of his life by the great preacher, theologian, and philosopher, Jonathan Edwards, became immensely influential in the Protestant world. Edwards, also a student at Yale, was himself a missionary at Stockbridge among the Indians from 1750–58.While it's risky to do a diagnosis on someone 270 years later, we glean from David Brainerd's logs that he suffered from at least a mild case of a depression-disorder, and maybe not so mild. It's his honesty in sharing with his journals his emotions that proved to be a tonic to mission-luminaries like Carey and Livingstone.New England Presbyterians and Congregationalists were matched by other Protestants in their efforts among Indians. Episcopalians and the missionary society of the Church of England achieved some success in evangelizing them.Work among the Iroquois of New York was initiated by Governor Lord Bellomont, and a converted Mohawk chief, Joseph Brant, who helped establish a Mohawk church. Queen Anne of England even presented silver communion implements to 4 Mohawk Christians in London in 1704 for use in one of their chapels.In Virginia, the royal charter declared one of the aims of the colony was the conversion of Indians. The first minister of the village of Henrico, Alexander Whitaker, did significant missionary work and introduced the Indian princess, Pocahontas, to the faith.BTW: Pocahontas was her nickname – which translates roughly to “Little Hellion.” Her real name was Matoaka, but she was so precocious as a child her nickname became her favored label.Whitaker established a college at Henrico for the education of Indians and there were appeals for funding for Indian missions back in England by King James I and his archbishops so that 1 of 6 professorships at the College of William and Mary was set apart for teaching Indians.Methodists had the example of John and Charles Wesley when they were Anglican priests and missionaries for the Society of the Proclamation of the Gospel in Georgia from 1735. Though John's primary assignment was a chaplain for the English settlers, he tried to reach out to the Choctaw and Chickasaw. He had little response from the Native Americans. No wonder, since he'd later say he was most likely unconverted at that point.After his break with the Church of England, Wesley's chief lieutenant in the New World was Thomas Coke who became a driving force for Methodist missionary work, attempting a mission in Nova Scotia in 1786 before being re-directed to the West Indies by a storm. Methodist missions came into their own in the 19th C after Coke's death and took the form of frontier preachers and ‘circuit riders' under the direction of Francis Asbury, who traveled some 300,000 miles on horseback in the cause of the Gospel and whose vision included both Indians and black slaves for Methodist outreach. By the time of Asbury's death in 1816 Methodist membership had risen from just 13 to 200,000 over a 30-yr period.The 19th C in North America saw the far north reached by Roman Catholics, Anglicans, and Methodists.The 19th C was a time of extraordinary development in North America, despite the ravages of the Civil War in the 1860's. Great numbers of immigrants flooded into the country from Europe, estimated at 33 million between 1820 and 1950. Of British emigrants between 1815 and 1900, 65% found their way to the US. Of African-Americans, whereas only some 12% belonged to a church in 1860, by 1910 that number was 44%. Many joined the Baptist and Methodist congregations of the southern states after the abolition of slavery. In the Nation at large, the extraordinary achievement to any non-American was the blending into one nation of so many different peoples, so that their American citizenship was more prominent than their roots as Italian, Irish, Jewish, German, Scandinavian or English. This influx posed great challenges to the churches but Americans largely became a church-going people. And while differences over Religion had become the cause of so much misery and bloodshed in Post-Reformation Europe, Americans learned to live in civil harmony with people of other denominations.