As early as 1715-1716 there was a general discrediting of the story of La Hontan, as will be seen by letters addressed by Bobé to De l’Isle, the French geographer, and printed in the _Historical Magazine_, iii. 231, 232; but the English geographer, Herman Moll, in his maps between 1710 and 1720, was under La Hontan’s influence. Another English cartographer, John Senex (1710), accepted the La Hontan story with considerable hesitation, and later rejected it. Daniel Coxe, in his _Carolana_ (1727), quite unreservedly accepted it; and the Long River appears as Moingona in Popple’s _Atlas_, in 1733. The German geographer, Homann, of Nuremberg, was in some degree influenced; and the French cartographer De l’Isle sometimes accepted these alleged discoveries, and again discarded them; but the careful work of Bellin, in Charlevoix’s _Nouvelle France_, did much to relegate La Hontan to oblivion. Charlevoix himself says: “The great liberty which La Hontan gives his pen has contributed greatly to make his book read by people not informed to separate truth from falsehood. It fails to teach the well-informed, and confuses others. The episode of the voyage up the Long River is as fabulous as the Barataria of Sancho Panza.” (Cf. Shea’s ed., i. 86, with Shea’s note, iii. 286.) The Long River some years later, however, figured in the map which illustrates Samuel Engel’s _Extraits raisonnés des Voyages faits dans les parties septentrionales_, published at Lausanne, and again in 1765, and again in 1779, and of which there is also a German translation. At a later date Carver accepted the accounts of this western river as genuine, and identified it with the St. Peter’s,—a belief which Long again, in his _Expedition to St. Peter’s River_, wholly rejected. (Cf. also J. H. Perkins in the_ North American Review_ (1839), vol. xlviii. no. 98, where it is thought possible; and the paper by H. Scadding in the _Canadian Journal_, 2d series, vol. xiii. pp. 240, 396.) Parkman expresses the present view of scholars when he says (_La Salle_, p. 458) that La Hontan’s account of the Long River is a sheer fabrication; but he did not, like Hennepin, add slander and plagiarism to mendacity. Again, in his _Frontenac_ (p. 105), he calls La Hontan “a man in advance of his time, for he had the caustic, sceptical, and mocking spirit which a century later marked the approach of the great Revolution. He usually told the truth when he had no motive to do otherwise, and yet was capable at times of prodigious mendacity,” for his account of what “he saw in the colony is commonly in accord with the best contemporary evidence.” There are some exceptions to this view. Gravier speaks of La Hontan as “de bonne foi et de jugement sain”! CHAPTER VI. THE JESUITS, RECOLLECTS, AND THE INDIANS. BY JOHN GILMARY SHEA, LL.D.