Next, we find him at Montreal. In another volume, we have seen how an association of enthusiastic devotees had made a settlement at this place. Having in some measure accomplished its work, it was now dissolved; and the corporation of priests, styled the Seminary of St. Sulpice, which had taken a prominent part in the enterprise, and, indeed, had been created with a view to it, was now the proprietor and the feudal lord of Montreal. It was destined to retain its seigniorial rights until the abolition of the feudal tenures of Canada in our own day, and it still holds vast possessions in the city and island. These worthy ecclesiastics, models of a discreet and sober conservatism, were holding a post with which a band of veteran soldiers or warlike frontiersmen would have been better matched. Montreal was perhaps the most dangerous place in Canada. In time of war, which might have been called the normal condition of the colony, it was exposed by its position to incessant inroads of the Iroquois, or Five Nations, of New York; and no man could venture into the forests or the fields without bearing his life in his hand. The savage confederates had just received a sharp chastisement at the hands of Courcelle, the governor; and the result was a treaty of peace, which might at any moment be broken, but which was an inexpressible relief while it lasted.
The priests of St. Sulpice were granting out their lands, on very easy terms, to settlers. They wished to extend a thin line of settlements along the front of their island, to form a sort of outpost, from which an alarm could be given on any descent of the Iroquois. La Salle was the man for such a purpose. Had the priests understood him,—which they evidently did not, for some of them suspected him of levity, the last foible with which he could be charged,—had they understood him, they would have seen in him a young man in whom the fire of youth glowed not the less ardently for the veil of reserve that covered it; who would shrink from no danger, but would not court it in bravado; and who would cling with an invincible tenacity of gripe to any purpose which he might espouse. There is good reason to think that he had come to Canada with purposes already conceived, and that he was ready to avail himself of any steppingstone which might help to realize them. Queylus, Superior of the Seminary, made him a generous offer; and he accepted it. This was the gratuitous grant of a large tract of land at the place now called La Chine, above the great rapids of the same name, and eight or nine miles from Montreal. On one hand, the place was greatly exposed to attack; and, on the other, it was favorably situated for the fur-trade. La Salle and his successors became its feudal proprietors, on the sole condition of delivering to the Seminary, on every change of ownership, a medal of fine silver, weighing one mark. He entered on the improvement of his new domain with what means he could command, and began to grant out his land to such settlers as would join him.
Approaching the shore where the city of Montreal now stands, one would have seen a row of small compact dwellings, extending along a narrow street, parallel to the river, and then, as now, called St. Paul Street. On a hill at the right stood the windmill of the seigniors, built of stone, and pierced with loop holes to serve, in time of need, as a place of defence. On the left, in an angle formed by the junction of a rivulet with the St. Lawrence, was a square bastioned fort of stone. Here lived the military governor, appointed by the Seminary, and commanding a few soldiers of the regiment of Carignan. In front, on the line of the street, were the enclosure and buildings of the Seminary, and, nearly adjoining them, those of the Hôtel-Dieu, or Hospital, both provided for defence in case of an Indian attack. In the hospital enclosure was a small church, opening on the street, and, in the absence of any other, serving for the whole settlement.
Landing, passing the fort, and walking southward along the shore, one would soon have left the rough clearings, and entered the primeval forest. Here, mile after mile, he would have journeyed on in solitude, when the hoarse roar of the rapids, foaming in fury on his left, would have reached his listening ear; and at length, after a walk of some three hours, he would have found the rude beginnings of a settlement. It was where the St. Lawrence widens into the broad expanse called the Lake of St. Louis. Here La Salle had traced out the circuit of a palisaded village, and assigned to each settler half an arpent, or about the third of an acre, within the enclosure, for which he was to render to the young seignior a yearly acknowledgment of three capons, beside six deniers—that is, half a sou—in money. To each was assigned, moreover, sixty arpents of land beyond the limits of the village, with the perpetual rent of half a sou for each arpent. He also set apart a common, two hundred arpents in extent, for the use of the settlers, on condition of the payment by each of five sous a year. He reserved four hundred and twenty arpents for his own personal domain, and on this he began to clear the ground and erect buildings. Similar to this were the beginnings of all the Canadian seigniories formed at this troubled period.
That La Salle came to Canada with objects distinctly in view, is probable from the fact that he at once began to study the Indian languages, and with such success that he is said, within two or three years, to have mastered the Iroquois and seven or eight other languages and dialects. Form the shore of his seigniory, he could gaze westward over the broad breast of the Lake of St. Louis, bounded by the dim forests of Chateauguay and Beauharnois; but his thoughts flew far beyond, across the wild and lonely world that stretched towards the sunset. Like Champlain, and all the early explorers, he dreamed of a passage to the South Sea, and a new road for commerce to the riches of China and Japan. Indians often came to his secluded settlement; and, on one occasion, he was visited by a band of the Seneca Iroquois, not long before the scourage of the colony, but now, in virtue of the treaty, wearing the semblance of friendship. The visitors spent the winter with him, and told him of a river called the Ohio, rising in their country, and flowing into the sea, but at such a distance that its mouth could only be reached after a journey of eight or nine months. Evidently, the Ohio and the Mississippi are here merged into one. In accordance with geographical views then prevalent, he conceived that this great river must needs flow into the “Vermilion Sea;” that is, the Gulf of California. If so, it would give him what he sought, a western passage to China; while, in any case, the populous Indian tribes said to inhabit its banks might be made a source of great commercial profit.
La Salle’s imagination took fire. His resolution was soon formed; and he descended the St. Lawrence to Quebec, to gain the countenance of the governor for his intended exploration. Few men were more skilled than he in the art of clear and plausible statement. Both the governor, Courcelle, and the intendant, Talon, were readily won over to his plan; for which, however, they seem to have given him no more substantial aid than that of the governor’s letters patent authorizing the enterprise. The cost was to be his own; and he had no money, having spent it all on his seigniory. He therefore proposed that the Seminary, which had given it to him, should buy it back again, with such improvements as he had made. Queylus, the Superior, being favorably disposed towards him, consented, and bought of him the greater part; while La Salle sold the remainder, including the clearings, to one Jean Milot, an iron-monger, for twenty-eight hundred livres. With this he bought four canoes, with the necessary supplies, and hired fourteen men.
Meanwhile, the Seminary itself was preparing a similar enterprise. The Jesuits at this time not only held an ascendency over the other ecclesiastics in Canada, but exercised an inordinate influence on the civil government. The Seminary priests of Montreal were jealous of these powerful rivals, and eager to emulate their zeal in the saving of souls, and the conquering of new domains for the Faith. Under this impulse, they had, three years before, established a mission at Quinté, on the north shore of Lake Ontario, in charge of two of their number, one of whom was the Abbé Fénelon, elder brother of the celebrated Archbishop of Cambray. Another of them, Dollier de Casson, had spent the winter in a hunting camp of the Nipissings, where an Indian prisoner, captured in the North-west, told him of populous tribes of that quarter, living in heathenish darkness. On this, the Seminary priests
resolved to essay their conversion; and an expedition, to be directed by Dollier, was fitted out to this end.
He was not ill suited to the purpose. He had been a soldier in his youth, and had fought valiantly as an officer of cavalry under Turenne. He was a man of great courage; of a tall, commanding person; and of uncommon bodily strength, which he had notably proved in the campaign of Courcelle against the Iroquois, three years before. On going to Quebec to procure the necessary outfit, he was urged by Courcelle to modify his plans so far as to act in concert with La Salle in exploring the mystery of the great unknown river of the West. Dollier and his brother priests consented. One of them, Galinée, was joined with him as a colleague, because he was skilled in surveying, and could make a map of their route. Three canoes were procured, and seven hired men completed the party. It was determined that La Salle’s expedition and that of the Seminary should be combined in one; an arrangement ill suited to the character of the young explorer, who was unfit for any enterprise of which he was not the undisputed chief.
Midsummer was near, and there was no time to lose. Ye the moment was most unpropitious, for a Seneca chief had lately been murdered by three scoundrel soldiers of the fort of Montreal; and, while they were undergoing their trial, it became known that three other Frenchmen had treacherously put to death several Iroquois of the Oneida tribe, in order to get possession of their furs. The whole colony trembled in expectation of a new outbreak of the war. Happily, the event proved otherwise. The authors of the last murder escaped; but the three soldiers were shot at Montreal, in presence of a considerable number of the Iroquois, who declared themselves satisfied with the atonement; and on this same day, the sixth of July, the adventurers began their voyage.
La Chine was the starting-point, and the combined parties, in all twentyfour men with seven canoes, embarked on the Lake of St. Louis. With them were two other canoes, bearing the party of Senecas who had wintered at La Salle’s settlement, and who were now to act as guides. Father Galinée recounts the journey. He was no woodsman: the river, the forests, the rapids, were all new to him, and he dilates on them with the minuteness of a novice. Above all, he admired the Indian birch canoes. “If God,” he says, “grants me the grace of returning to France, I shall try to carry one with me.” Then he describes the bivouac: “Your lodging is as extraordinary as your vessels; for, after paddling or carrying the canoes all day, you find mother earth ready to receive your wearied body. If the weather is fair, you make a fire and lie down to sleep without farther trouble; but, if it rains, you must peel bark from the trees, and make a shed by laying it on a frame of sticks. As for your food, it is enough to make you burn all the cookery books that ever were written; for in the woods of Canada one finds means to live without bread, wine, salt, pepper, or spice. The ordinary food is Indian corn, or Turkey wheat as they call it in France, which is crushed between two stones and boiled, seasoning it with meat or fish, when you can get them. This sort of life seemed so strange to us, that we all felt the effects of it; and, before we were a hundred leagues form Montreal, not one of us was free from some malady or other. At last, after all our misery, on the second of August we discovered Lake Ontario, like a great sea with no land beyond it.”
Thirty-five days after leaving La Chine, they reached Irondequoit Bay, on the south side of the lake. Here they were met by a number of Seneca Indians, who professed friendship and invited them to their villages, fifteen or twenty miles distant. As this was on their way to the upper waters of the Ohio, and as they hoped to find guides at the villages to conduct them, they accepted the invitation. Dollier, with most of the men, remained to guard the canoes; while La Salle, with Galinée and eight other Frenchmen, accompanied by a troop of Indians, set out on the morning of the twelfth, and reached the principal village before evening. It stood on a hill, in the midst of a clearing nearly two leagues in compass. A rude stockade surrounded it, and as the visitors drew near they saw a band of old men seated on the grass, waiting to receive them. One of these veterans, so feeble with age that he could hardly stand, made them an harangue, in which he declared that the Senecas were their brothers, and invited them to enter the village. They did so, surrounded by a crowd of savages, and presently found themselves in the midst of a disorderly cluster of large but filthy abodes of bark, about a hundred and fifty in number, the most capacious of which was assigned to their use. Here they made their quarters, and were soon overwhelmed by Seneca hospitality. Children brought them pumpkins and berries from the woods, and boy messengers came to summon them to endless feasts, where they were regaled with the flesh of dogs and with boiled maize seasoned with oil pressed from nuts and the seed of sunflowers.
La Salle had flattered himself that he knew enough Iroquois to hold communication with the Senecas; but he failed completely in the attempt. The priests had a Dutch interpreter, who spoke Iroquois fluently, but knew so little French, and was withal so obstinate, the he proved useless; so that it was necessary to employ a man in the service of the Jesuit Fremin, whose mission was at this village. What the party needed was a guide to conduct them to the Ohio; and soon after their arrival a party of warriors appeared, with a young prisoner belonging to one of the tribes of that region. Galinée wanted to beg or buy him from his captors; but the Senecas had other intentions. “I saw,” writes the priest, “the most miserable spectacle I ever beheld in my life.” It was the prisoner tied to a stake and tortured for six hours with diabolical ingenuity, while the crowd danced and yelled with delight, and the chiefs and elders sat in a row smoking their pipes and watching the contortions of the victim with an air of serene enjoyment. The body was at last cut up and eaten, and in the evening the whole population occupied themselves in scaring away the angry ghost by beating sticks against the bark sides of the lodges.
La Salle and his companions began to fear for their own safety. Some of their hosts wished to kill them in revenge for the chief murdered near Montreal; and, as these and others were at times in a frenzy of drunkenness, the position of the French became critical. They suspected that means had been used to prejudice the Senecas against them. Not only could they get no guides, but they were told that if they went to the Ohio the tribes of those parts would infallibly kill them. Their Dutch interpret became disheartened and unmanageable, and, after staying a month at the village, the hope of getting farther on their way seemed less than ever. Their plan, it was clear, must be changed; and an Indian from Otinawatawa, a kind of Iroquois colony at the head of Lake Ontario, offered to guide them to his village and show them a better way to the Ohio. They left the Senecas, coasted the south shore of the lake, passed the mouth of the Niagara, where they heard the distant roar of the cataract, and on the twenty-fourth of September reached Otinawatawa, which was a few miles north of the present town of Hamilton. The inhabitants proved friendly, and La Salle received the welcome present of a Shawanoe prisoner, who told them that the Ohio could be reached in six weeks, and that he would guide them to it. Delighted at this good fortune, they were about to set out; when they heard, to their astonishment, of the arrival of two other Frenchmen at a neighboring village. One of the strangers was destined to hold a conspicuous place in the history of western discovery. This was Louis Joliet, a young man of about the age of la Salle. Like him, he had studied for the priesthood; but the world and the wilderness had conquered his early inclinations, and changed him to an active and adventurous fur-trader. Talon had sent him to discover and explore the copper-mines of Lake Superior. He had failed in the attempt, and was now returning. His Indian guide, afraid of passing the Niagara portage lest he should meet enemies, had led him from Lake Erie, by way of Grand River, towards the head of Lake Ontario; and thus it was that he met La Salle and the Sulpitians.
This meeting caused a change of plan. Joliet showed the priests a map which he had made, of such parts of the Upper Lakes as he had visited, and gave them a copy of it; telling them, at the same time, of the Pottawattamies, and other tribes of that region in grievous need of spiritu
al succor. The result was a determination on their part to follow the route which he suggested notwithstanding the remonstrances of La Salle, who in vain reminded them that the Jesuits had preoccupied the field, and would regard them as intruders. They resolved that the Pottawattamies should no longer sit in darkness; while, as for the Mississippi, it could be reached, as they conceived, with less risk by this northern route than by that of the south.
La Salle was of a different mind. His goal was the Ohio, and not the northern lakes. A few days before, while hunting, he had been attacked by a fever, sarcastically ascribed by Galinée to his having seen three large rattlesnakes crawling up a rock. He now told his two colleagues that he was in no condition to go forward, and should be forced to part with them. The staple of La Salle’s character, as his life will attest, was an invincible determination of purpose, which set at naught all risks and all sufferings. He had cast himself with all his resources into this enterprise, and, while his faculties remained, he was not a man to recoil from it. On the other hand, the masculine fibre of which he was made did not always withhold him from the practice of the arts of address, and the use of what Dollier de Casson styles belles paroles. He respected the priesthood, with the exception, it seems, of the Jesuits; and he was under obligations to the Sulpitians of Montreal. Hence there can be no doubt that he used his illness as a pretext for escaping from their company without ungraciousness, and following his own path in his own way.
The Best Adventure and Exploration Stories Ever Told Page 49
