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The French in the Heart of America. John H. Finley
Читать онлайн.Название The French in the Heart of America
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isbn 4064066149819
Автор произведения John H. Finley
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Of his setting out again for the Illinois, where he purposed establishing a mission, of his spending the winter, ill, in a hut on the Chicago portage path, of his brief visit to the Illinois, of his journey northward, of his death by the way, and of the Indian procession that bore his bones up the lake to Point St. Ignace—of all this I may not speak in this chapter.
Here let me say only the word of tribute that comes to him out of his own time, as the first stories of history came, being handed down from generation to generation by word of mouth, till a poet or a historian should make them immortal. The story of Marquette I had known for many years from the blind Parkman, but not long ago I met one day an Indian boy, with some French blood of the far past in his veins, the son of a Chippewa chief, a youth who had never read Parkman or Winsor but who knew the story of Marquette better than I, for his grandmother had told him what she had heard from her grandmother, and she in turn from her mother or grandmother, of listening to Marquette speak upon the shores of Superior, of going with other French and Indians on that missionary journey to the Illinois to prepare food for him, and of hearing the mourning among the Indians when long after his death the report of his end reached their lodges.
The grim story of the labors of the followers of Loyola among the Indians has its beatific culmination in the life of this zealot and explorer. Pestilence and the Iroquois had ruined all the hopes of the Jesuits in the east. Their savage flocks were scattered, annihilated, driven farther in the fastnesses, or exiled upon islands. The shepherds who vainly followed their vanishing numbers found themselves out upon the edge of a new field. If the Iroquois east and west could have been curbed, the Jesuits would have become masters of that field and all the north. We shall, thinking of that contingency, take varying views, beyond reconciliation, as to the place of the Iroquois in American history; but we shall all agree, whatever our religious and political predilection, men of Old France and men of New France alike, in applauding the sublime disinterestedness, fearless zeal, and unquestioned devotion to something beyond the self, which have consecrated all that valley of the Lakes and have, in the person of Marquette, the son of Laon, made first claim upon the life of the valley, whose great water he helped to discover.
CHAPTER IV
FROM THE GREAT LAKES TO THE GULF
Père Marquette was still in a convent in Rheims when a French wood-ranger and fur trader was out in those western forests making friends for the French, one Sieur Nicolas Perrot, who would doubtless have been forgotten with many another of his craft if he had not been able-as few of them were-to read and write. And Marquette was but on his way from France to Canada when Sieur Perrot was ministering with beads and knives and hatchets and weapons of iron to these stone-age men on the southern shore of Superior, where the priest was later to minister with baptismal water and mysterious emblems. It was Perrot, whom they would often have worshipped as a god, who prepared the way for the altars of the priests and the forts of the captains; for back of the priests there were coming the brilliantly clad figures of the king's representatives. Once when Perrot was receiving such adoration, he told the simple-minded worshippers that he was "only a Frenchman, that the real Spirit who had made all, had given the French the knowledge of iron and the ability to handle it as if it were paste"; that out of "pity for His creatures He had permitted the French nation to settle in their country." [Footnote: Emma H. Blair, "Indian Tribes of the Upper Mississippi Valley," 1:310.] At another time he said: "I am the dawn of that light, which is beginning to appear in your lands," and having learned by experience the true Indian eloquence, he proceeded in his oration with most impressive pauses: "It is for these young men I leave my gun, which they must regard as the pledge of my esteem for their valor. They must use it if they are attacked. It will also be more satisfactory in hunting cattle and other animals than are all the arrows that you use. To you who are old men I leave my kettle (pause); I carry it everywhere without fear of breaking it" (being of copper or iron instead of clay). "You will cook in it meat that your young men bring from the chase, and the food which you offer to the Frenchmen who come to visit you." [Footnote: Blair, "Indian Tribes of the Upper Mississippi Valley," 1:330, 331.] And so he went on, throwing iron awls to the women to be used instead of their bone bodkins, iron knives to take the place of pieces of stone in killing beavers and cutting their meat, till he reached his peroration, which was punctuated with handfuls of round beads for the adornment of their children and girls.
Do not think this a petty relation. It is a detail in the story of an age of iron succeeding, in a single generation, an age of stone. The splendor of the court and age of Louis XIV was beginning to brighten the sombreness of the northern primeval forests.
It is this ambassador Perrot, learned in the craft of the woods rather than in that of the courts, more effective in his forest diplomacy than an army with banners, who soon after (1671) appears again on those shores, summoning the nations to a convocation by the side of that northern tumultuous strait, known everywhere now as the "Soo," then as the Sault Ste. Marie, there to meet the representatives of the king who lived across the water and of the Onontio who governed on the St. Lawrence.
This convocation, of which Perrot was the successful herald, was held in the beginning of summer in the year 1671 (the good fishing doubtless assisting the persuasiveness of Perrot's eloquence in procuring the great savage audience). When the fleets of canoes arrived from the west and the south and east, Daumont de St. Lusson and his French companions, sent out the previous autumn from Quebec, having wintered in the Mantoulin Island, were there to meet them. It is a picture for the Iliad. Coureur de bois and priest had penetrated these regions, as we have seen; but now was to take place the formal possession by the crown of a territory that was coming to be recognized as valuable in itself, even if no stream ran though it to the coasts that looked on Asia.
The scene is kept for us with much detail and color. On a beautiful June morning the procession was formed, the rapids probably furnishing the only music for the stately march of soldier and priest. After St. Lusson, four Jesuits led the processional: Dablon, Allouez, whom we have already seen on the shores of Superior, André from the Mantoulin Island, and Druilletes; the last, familiar from his long visit at Plymouth and Boston with the character of the Puritan colonies and doubtless understanding as no one else in that company, the menace to the French of English sturdiness and industry and self-reliant freedom. He must have wondered in the midst of all that formal vaunt of possession, how long the mountains would hold back those who were building permanent bridges over streams, instead of traversing them in ephemeral interest, or as paths to waters beyond; who were working the iron of the bogs near by, instead of hunting for the more precious ores or metals on remote shores; who were sawing the trees into lumber for permanent homes and shops, instead of adapting themselves to the more primitive life and barter in the woods; who were getting riches from the cleared fields, instead of from the backs of beavers in the sunless forests; who were raising sheep and multiplying cattle, instead of hunting deer and buffaloes; who were beginning to trade with European ports not as mere voyageurs but as thrifty merchants; who were vitally concerned about their own salvation first, and then interested in the fate of the savage; and who, above all, were learning in town meetings to govern themselves, instead of having all their daily living regulated from Versailles or the Louvre. Druilletes, remembering New England that day, must have wondered as to the future of this unpeopled, uncultivated empire of New France, without ploughs, without tame animals, without people, even, which St. Lusson was proclaiming. [Footnote: See Justin Winsor "Pageant of St. Lusson," 1892.] Was its name indeed to be written only in the water which their canoes traversed?
There were fifteen Frenchmen with St. Lusson, among them the quiet, practical, unboastful Joliet, trained for the priesthood, but turned trader and explorer, who had already been two years previous out on the shores of Superior looking for copper. Marquette was not with the priests but was urging on the reluctant Hurons and Ottawas who did not arrive until after the ceremony.
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